Very beautiful three verses from Zaboor e ajam by Dr. Iqbal. You will really enjoy while reading verses in rythem the great use of words.

بخوانندۂ کتابِ زبور
(کتاب زبورِ عجم پڑھنے والوں سے)

می شَوَد پردۂ چشمِ پرِ کاہے گاہے
دیدہ ام ہر دو جہاں را بنگاہے گاہے

کبھی تو گھاس کا ایک تنکا میری آنکھوں کا پردہ بن جاتا ہے اور کبھی میں ہر دو جہاں کو ایک نگاہ میں دیکھ لیتا ہوں۔

وادیِ عشق بسے دور و دراز است ولے
طے شود جادۂ صد سالہ بآہے گاہے

عشق کی وادی یا منزل بہت دور ہے لیکن کبھی کبھی یہ بھی ہوتا ہے کہ سو سال کا راستہ ایک آہ میں طے ہو جاتا ہے۔

در طلب کوش و مدہ دامنِ امید ز دست
دولتے ہست کہ یابی سرِ راہے گاہے

طلب میں لگا رہ اور امید کا دامن ہاتھ سے نہ چھوڑ، یہ ایک ایسی دولت ہے کہ کبھی کبھی سرِ راہ بھی ہاتھ آجاتی ہے۔

“اقبال کی آخری علالت” از سیّد نذیر نیازی سے ایک اقتباس

بلآخر وہ وقت آ پہنچا جس کا کھٹکا مدت سے لگا ہوا تھا۔ 20 اپریل کی سہ پہر کو جب میں حضرت علامہ کی خدمت میں حاضر ہوا تو وہ بیرن فلٹ ہائم اور انکے ایک پارسی دوست سے گفتگو کر رہے تھے اور گوئٹے اور شلر اور معلوم نہیں کس کس کا ذکر تھا، فلٹ ہائم گئے تو چند اور احباب آ گئے جن سے دیر تک لیگ، کانگرس اور بیرونی سیاسیات پر تبادلہ خیالات ہوتا رہا۔ شام کے قریب جب انکے معالجین ایک ایک کر کے جمع ہوئے تو انہیں بتلایا گیا کہ حضرت علامہ کو بلغم میں کل شام سے خون آ رہا ہے۔ یہ علامت نہایت یاس انگیز تھی، اس لیے کہ خون دل سے آیا تھا۔ اس حالت میں کسی نے یہ بھی کہہ دیا کہ شاید وہ آج کی رات جان بر نہ ہو سکیں مگر انسان اپنی عادت سے مجبور ہے، تدبیر کا دامن آخر وقت تک نہیں چھوڑتا۔ قرشی صاحب (حکیم محمد حسن قرشی) نے بعض دوائیں تلاش کرنے کا ارادہ ظاہر کیا تو موٹر کی ضرورت محسوس ہوئی۔ اتفاق سے اسی وقت راجا صاحب تشریف لے آئے۔ میں نے پوچھا گاڑی ہے؟ کہنے لگے، “نہیں مگر کیا مضائقہ ہے ابھی لیے آتا ہوں۔” چونکہ انکی اپنی گاڑی خراب تھی لہذا اتنا کہہ کر راجا صاحب موٹر کی تلاش میں نکل گئے۔ ادھر ڈاکٹر صاحبان کی رائے ہوئی کہ کرنل امیر چند صاحب کو بھی مشورے میں شامل کر لیا جائے۔ اس اثنا میں ہم لوگ حضرت علامہ کا پلنگ صحن میں لے آئے تھے، کرنل صاحب تشریف لائے تو انکی حالت کسی قدر سنبھل چکی تھی، مطلب یہ کہ ان کے حواس ظاہری کی کیفیت یہ تھی کہ ایک دفعہ پھر امید بندھ گئی لہذا طے ہوا کہ کچھ تدابیر اس وقت اختیار کی جائیں اور کچھ صبح۔ تھوڑی دیر میں ڈاکٹر صاحبان چلے گئے اور ڈاکٹر عبدالقیوم صاحب کو رات کے لیے ضروری ہدایات دیتے گئے۔ اب ہوا میں ذرا سی خنکی آ چکی تھی اس لیے حضرت علامہ بڑے کمرے میں اٹھ آئے اور حسبِ معمول باتیں کرنے لگے۔ دفعتاً انہیں خیال آیا کہ قرشی صاحب غالباً شام سے بھوکے ہیں اور ہر چند کہ انہوں نے انکار کیا لیکن حضرت علامہ، علی بخش سے کہنے لگے کہ ان کے لیے چائے تیار کرے اور نئے بسکٹ جو میم صاحبہ نے بنائے ہیں، کھلائے۔ اس وقت صرف ہم لوگ یعنی قرشی صاحب، چودھری صاحب (چودھری محمد حسین)، سید سلامت اللہ اور راقم الحروف انکی خدمت میں حاضر تھے۔ حضرت علامہ نے راجا صاحب کو یاد فرمایا تو ان سے عرض کیا گیا کہ وہ کام سے گئے ہیں۔ 11 بجے تو اس خیال سے کہ ہم لوگ شاید انکی نیند میں حارج ہو رہے ہیں، چودھری صاحب نے اجازت طلب کی لیکن حضرت علامہ نے فرمایا، “میں دوا پی لوں پھر چلے جائیے گا۔” اسطرح بیس پچیس منٹ اور گزر گئے حتیٰ کہ شفیع صاحب کیمسٹ کے ہاں سے دوا لیکر آ گئے۔ حضرت علامہ کو ایک خوراک پلائی گئی مگر اسکے پیتے ہی انکا جی متلانے لگا اور انہوں نے خفا ہو کر کہا، “یہ دوائیں غیر انسانی ہیں۔” انکی گھبراہٹ کو دیکھ کر قرشی صاحب نے خمیرہ گاؤ زبان عنبری کی ایک خوراک کھلائی جس سے فوراً سکون ہو گیا۔ اسکے بعد حضرت علامہ نے صاف صاف کہہ دیا کہ وہ ایلوپیتھک دوا استعمال نہیں کریں گے اور جب شفیع صاحب نے یہ کہا کہ انہیں اوروں کے لیے زندہ رہنا چاہیئے تو فرمایا، “ان دواؤں کے سہارے نہیں۔” اسطرح گھنٹہ ڈیڑھ گھنٹہ گزر گیا۔ بلآخر یہ دیکھ کر کہ حضرت علامہ نیند کی طرف مائل ہیں، ہم نے اجازت طلب کی، انہون نے فرمایا، “بہت اچھا” لیکن معلوم ہوتا ہے انکی خواہش تھی کہ ہو سکے تو قرشی صاحب ٹھہرے رہیں۔ بایں ہمہ انہوں نے اس امر پر اصرار نہیں کیا، اس وقت بارہ بج کر تیس منٹ ہوئے تھے اور کسی کو یہ وہم بھی نہ تھا کہ یہ آخری صحبت ہوگی جاوید منزل کی۔

ہم لوگ حضرت علامہ کی خدمت سے اٹھ کر آئے ہی تھے کہ راجا صاحب تشریف لے آئے اور آخر شب تک وہیں حاضر رہے۔ شروع شروع میں تو حضرت علامہ کو سکون رہا اور وہ کچھ سو بھی گئے لیکن پچھلے پہر کے قریب بے چینی شروع ہو گئی۔ اس پر انہوں نے شفیع صاحب سے کہا، “قرشی صاحب کو لے آؤ۔” وہ انکے ہاں آئے تو سہی لیکن غلطی سے اطلاع نہ کر سکے۔ شاید 3 بجے کا وقت ہوگا کہ حضرت علامہ نے راجا صاحب کو طلب فرمایا۔ انکا (راجا صاحب) کا اپنا بیان ہے کہ جب میں حاضر ہوا تو حضرت علامہ نے دیوان علی سے کہا، “تم سو جاؤ البتہ علی بخش جاگتا رہے، اب اسکے سونے کا وقت نہیں۔” اسکے بعد مجھ سے فرمایا، “پیٹھ کی طرف کیوں بیٹھے ہو سامنے آ جاؤ۔” میں انکے متصل ہو بیٹھا، کہنے لگے، “قرآن مجید کا کوئی حصہ پڑھ کر سناؤ، کوئی حدیث یاد ہے؟” اسکے بعد ان پر غنودگی سی طاری ہو گئی، میں نے دیا گل کر دیا اور باہر تخت پر آ بیٹھا۔ راجا صاحب چلے آئے تو ایک دفعہ پھر کوشش کی گئی کہ حضرت علامہ رات کو دوا استعمال کریں مگر انہوں نے سختی سے انکار کر دیا، ایک مرتبہ فرمایا، “جب ہم حیات کی ماہیت ہی سے بے خبر ہیں تو اسکا علم کیونکر ممکن ہے؟” تھوڑی دیر کے بعد راجا صاحب کو پھر ان سے قرشی صاحب کے لانے کے لیے کہا۔ راجا صاحب کہتے ہیں، “میں اس وقت کی حالت کا مطلق اندازہ نہ کرنے پایا تھا، میں نے عرض کیا حکیم صاحب رات دیر سے گئے ہیں شاید ان کو بیدار کرنا مناسب نہ ہو۔” پھر اپنی یہ رباعی پڑھی جو گذشتہ دسمبر میں انہوں نے کہی تھی۔

سرودِ رفتہ باز آید کہ ناید؟
نسیمے از حجاز آید کہ ناید؟
سر آمد روزگارِ ایں فقیرے
دگر دانائے راز آید کہ ناید؟
گذرا ہوا سرود دوبارہ آتا ہے یا نہیں، حجاز سے نسیم دوبارہ آتی ہے یا نہیں، اس فقیر کی زندگی کا آخری وقت آن پہنچا، کوئی دوسرا دانائے راز آتا ہے یا نہیں۔
راجا صاحب کہتے ہیں میں نے ان اشعار کو سنتے ہی عرض کیا کہ ابھی حکیم صاحب کو لے آتا ہوں، یہ واقعہ 5 بج کر 5 منٹ کا ہے، راجا صاحب گئے تو حضرت علامہ خواب گاہ میں تشریف لے آئے۔ ڈاکٹر عبدالقیوم نے حسبِ ہدایات فروٹ سالٹ تیار کیا۔ حضرت علامہ بھرے ہوئے گلاس کو دیکھ کر کہنے لگے، “اتنا بڑا گلاس کسطرح پیوں گا؟” اور پھر چپ چاپ سارا گلاس پی گئے۔ علی بخش نے چوکی پلنگ کے ساتھ لگا دی۔ اب اُس کے سوا کمرے میں اور کوئی نہیں تھا۔ حضرت علامہ نے اول اسے شانوں کو دبانے کے لیے کہا پھر دفعتاً لیٹے لیٹے اپنے پاؤں پھیلا لیے اور دل پر ہاتھ رکھ کر کہا، “یا اللہ میرے یہاں درد ہے۔” اسکے ساتھ ہی سر پیچھے کی طرف گرنے لگا۔ علی بخش نے آگے بڑھ کر سہارا دیا تو انہوں نے قبلہ رو ہو کر آنکھیں بند کر لیں۔ اسطرح وہ آواز جس نے گذشتہ ربع صدی سے ملتِ اسلامیہ کے سینے کو سوزِ آرزو سے گرمایا تھا، ہمیشہ کے لیے خاموش ہو گئی۔ علامہ مرحوم نے خود اپنے ارشادات کو کاروانِ اسلام کے لیے بانگِ درا سے تعبیر کیا تھا اور آج جب ہماری سوگوار محفل انکے وجود سے خالی ہے تو انہیں کا یہ شعر بار بار زبان پر آتا ہے۔

جس کے آوازے سے لذّت گیر اب تک گوش ہے
وہ جرس کیا اب ہمیشہ کے لیے خاموش ہے؟
انا للہ و انا الیہ راجعون۔

21 اپریل کی صبح کو میں سویرے ہی اٹھا اور حسبِ عادت جاوید منزل پہنچ گیا لیکن ابھی پھاٹک میں قدم رکھا تھا کہ راجا صاحب نظر آئے، انکی آنکھیں سرخ ہو رہی تھیں، میں سمجھا رات کی بے خوابی کا اثر ہے۔ میں انکی طرف بڑھا اور کہنے لگا، رات آپ کہاں تھے؟ آپ کا دیر تک انتظار رہا۔ وہ معلوم نہیں ہاتھ سے کیا اشارہ کرتے ہوئے ایک طرف چلے گئے، پیچھے مڑ کر دیکھا تو قرشی صاحب سر جھکائے ایک روش پر ٹہل رہے تھے۔ میں نے حضرت علامہ کی خیریت دریافت کی تو انہوں نے کچھ تامل کیا، پھر ایک دھیمی اور بھرائی ہوئی آواز میں انکے منہ سے صرف اتنا نکلا، “فوت ہو گئے”۔

میں ایک لحظے کے لیے سناٹے میں تھا پھر دفعتاً حضرت علامہ کی خواب گاہ کی طرف بڑھا، پردہ ہٹا کر دیکھا تو انکے فکر آلود چہرے پر ایک ہلکا سا تبسم اور سکون و متانت کے آثار نمایاں تھے۔ معلوم ہوتا تھا وہ بہت گہری نیند سو رہے ہیں۔ پلنگ سے ہٹ کر فرش پر بیٹھ گیا، شاید وہاں کچھ اور حضرات بھی بیٹھے تھے لیکن میں نے نہیں دیکھا۔ ہاں راجا صاحب کو دیکھا وہ انکی پائنتی کا سہارا لیے زار زار رو رہے تھے، ان کو دیکھ کر میں اپنے آنسوؤں کو ضبط نہ کر سکا اور بے قرار ہو کر کمرے سے باہر نکل گیا۔
اس اثنا میں حضرت علامہ کے انتقال کی خبر بجلی کی طرح شہر میں پھیل چکی تھی، اب جاوید منزل میں انکے عقیدت مندوں کا ہجوم تھا۔ یہ سانحہ کچھ اس قدر عجلت اور بے خبری میں پیش آیا تھا کہ جو شخص آتا معجب ہو کر کہتا، “کیا ڈاکٹر صاحب، کیا علامہ اقبال فوت ہو گئے؟”۔ گویا انکے نزدیک یہ خبر ابھی غلط تھی حالانکہ وہ گھڑی جو برحق ہے اور جسکا ایک دن ہر کسی کو سامنا کرنا ہے، آ پہنچی تھی۔
كُلُّ مَنْ عَلَيْهَا فَانٍ۔ وَيَبْقَى وَجْهُ رَبِّكَ ذُو الْجَلَالِ وَالْإِكْرَامِ۔

جنازہ سہ پہر میں 5 بجے کے قریب اٹھا۔ جاوید منزل کے صحن اور کمروں میں خلقت کا اژدہام تھا، معلوم نہیں انکے غم میں کس کس کی آنکھیں اشک بار ہوئیں اور میو روڈ سے شاہی مسجد تک کتنے انسان جنازے میں شریک تھے۔ ہم لوگ لاہور کی مختلف سڑکوں سے گزر رہے تھے، شہر میں ایک کہرام سا مچا ہوا تھا۔ جدھر دیکھیئے حضرت علامہ کا ہی ذکر تھا۔ جنازہ ابھی راستے میں تھا کہ اخباروں کے ضمیمے، قطعات اور مرثیے تقسیم ہونے لگے۔ دفعتاً خیال آیا کہ یہ اس شخص کی میت ہے جسکا دل و دماغ رفتہ رفتہ اسلام میں اسطرح کھویا گیا کہ اسکی نگاہوں میں اور کوئی چیز جچتی ہی نہیں تھی اور جو مسلمانوں کی بے حسی اور اغیار کی چیرہ دستی کے باوجود یہ کہنے سے باز نہ رہ سکا۔

گرچہ رفت از دستِ ما تاج و نگیں
ما گدایاں را بہ چشمِ کم مَبیں
اگرچہ ہمارے ہاتھ سے تاج و نگیں چلا گیا ہے لیکن ہم گداؤں کو کم (حقیر) نظروں سے مت دیکھو۔
معلوم نہیں ساحر افرنگ کی فریب کاریوں نے اسے کس کس راہ سے سمجھایا کہ ملت اسلامیہ کی نجات تہذیب نو کی پرستش میں ہے مگر اسکے ایمان سے لبریز دل میں نبی امّی صلعم کی محبت بے اختیار کہہ اٹھی۔

در دلِ مُسلم، مقامِ مصطفیٰ است
آبروئے ما ز نامِ مصطفیٰ است
دلِ مسلم میں مصطفیٰ (ص) کا مقام ہے، ہماری آبرو مصطفیٰ (ص) کے نام سے ہے۔

اس خیال کے آتے ہی میں نے سوچنا شروع کر دیا کہ یہ جنازہ تو بے شک اقبال ہی کا ہے لیکن کیا اقبال کی موت ایک لحاظ سے ہندوستان کے آخری مسلمان کی موت نہیں؟ اس لیے کہ وہ اسلام کا نقیب تھا، رازدار تھا اور اب کون ہے جو علامہ مرحوم کی مخصوص حیثیت میں انکی جگہ لے۔ اللہ تعالیٰ انہیں مقاماتِ عالیہ سے سرفراز فرمائے اور ان کو اپنی رحمت اور مغفرت کے سائے میں پناہ دے، آمین، ثم آمین۔

خدا سے حسن نے اک روز يہ سوال کيا

Khuda say Husn nay Ik Roz ye Sawal Kiya

One day Beauty asked a question to Creator.

جہاں ميں کيوں نہ مجھے تو نے لازوال کيا

Jahaan mein Kiun na mujhay tu nay Lazawaal kiya

Why didn’t you make me ever lasting?

ملا جواب کہ تصوير خانہ ہے دنيا

Mila Jawaab k Tasveer Khana hai Dunya

It was answered that this world is a theater

شب دراز عدم کا فسانہ ہے دنيا

Shab Daraaz Adem ka Fasana hai Dunya

This world is a fiction of a long non existing night.

ہوئي ہے رنگ تغير سے جب نمود اس کي

Hoi hai Rang-e-Taghaiyur say jab namood is ki

Though, it (this world) was decorated with variation of colors

وہي حسيں ہے حقيقت زوال ہے جس کي

Wohi Haseen hai Haqeeqat Zawaal hai Jis ki

Hence, only that will be called beautiful whose beauty is going to be finished. (that means if beauty stays for ever then what will be its opposite? When Beauty lasts / destroys, only then we can say what is beauty)

کہيں قريب تھا ، يہ گفتگو قمر نے سني

Kahin Qareeb tha , ye Guftagu Qamar nay suni

Moon was somewhere nearby and he heard all this conversation.

فلک پہ عام ہوئي ، اختر سحر نے سني

Falaq pay aam hoi Akhtar-e-Sehar nay Suni

Suddenly this conversation was spread all over the sky, and the morning-star also heard it.

سحر نے تارے سے سن کر سنائي شبنم کو

Sehar nay Taray say Sun kar Sunai Shabnam ko

Listening from star, Morning told this to Dew-droplet.

فلک کي بات بتا دي زميں کے محرم کو

Falaq ki Baat bata di Zamee k Mehram ko

Secrets of Sky was told to earth’s companion

بھر آئے پھول کے آنسو پيام شبنم سے

Bhar aye phool k Ansu Payaam-e-Shabnam say

This message of Dew droplet made the flower’s eyes tearful.

کلي کا ننھا سا دل خون ہو گيا غم سے

Kali ka Nanha sa Dil Khun ho gaya Gham say

The tiny heart of blooming flower was grieved with intense sadness.

چمن سے روتا ہوا موسم بہار گيا

Chaman say Rota huwa Mausam-e-Bahaar gaya

The spring season left the garden while crying.

شباب سير کو آيا تھا ، سوگوار گيا

Shabab Saair ko aya tha, Sogwaar gaya…!

The youth seems had come for a short visit and left sorrowful.

Summary :

We noticed that how beautifully Allama told us this poem in a dramatic style. Although he tells us about beauty, therefore he included all the beautiful creatures of nature in this conversation. Here comes the moon, the morning-star, the morning time, the flower, the dew droplet, the small blooming flower, the spring season etc. He wants to make our attention towards this reality that all these beautiful creatures are not ever-lasting. The moon starts growing and then becomes a full beautiful moon one day then starts decreasing until dies. The same story is with all other characters. Morning turns into night. Spring converts into autumn, Youth enters into old-age, flower starts blooming then blossom and then scatters giving its life.

The core point Allama Iqbal shares with us that we say something beautiful because its beauty is not forever. If everything is beautiful forever, how can we judge its beauty? We can judge beauty only when there is no beauty too. He says therefore, in fact beautiful is only that whose beauty is going to be finished one day.

 This article contains information about:

1. What is Allah’s Hikmat (wisdom)
2. What is Allah’s Mashiyat (Will)
3. What is Sunnat e Ilaahi
4. How is taqdeer made
5. How Allah will reward or impeach
6. Is man free to do something or everything is in Allah’s hand
7. If everything is in Allah’s hand, how man can be answerable to Allah
8. Does Quran tell us any solution for this question
9. What is the issue of Jabr O Qadr
10. What history of philosophy tells us about this issue
11. What happened when Man changed his path from ‘why’ to ‘how’
12. What is Law of Taufeeq and Imhaal
13. How can one get Hidayat when Allah doesn’t want

Khizr e Raah Part 4 contains the story of Hazrat Musa (Moses) alaih slam and Hazrat Khizr alaih slam. In the end I presented the moral lesson of the story. In the beginning of Khizr e Raah Part 5, I repeated the Moral lesson to emphasize upon its importance and to call kind attention of all the honorable readers. I feel delighted to get the comment below by Mr. Turaab Naqvi regarding the moral lesson of story of Hazrat Musa and Hazrat Khizr alaihuma slam.

His question is no doubt very bouncy and in fact one of the oldest questions raised up by man.

I am moderately sure that if I share his question to the other readers along with my humble answer, it would result fruitful for the thoughts of all of us.

Before sharing those, with your kind permission, just few lines as foreword would be helpful to grasp the matter.

Being a diminutive student of Quran, I have been a student of philosophy too; hence I assure you that this is the Quran who has answered amazingly the question of Jabr and Qadr which has indulged the philosophers since thousands of years. I think the biggest reason behind the unanswered questions of philosophy is when a philosopher makes all his efforts to resolve some issue while being on the imaginary ground. The history of philosophy tells us that man spent almost 3500 years to resolve the issue of “why” and when he was completely crushed in regard of metaphysical subjects he changed his way of thinking from “why” to “how”. As soon as he started working on “How” an immense world of scientific inventions was explored by him and now he was on the ground of reality instead of being on the imaginary ground.

The Quran has resolved the issue of Jabr o Qadr in such a way which has no example in the universe of knowledge.

The Moral lesson contained in the story of Hazrat Musa (Moses) alaih slam and Hazrat Khizr alaih slam is this “You should have full faith in the wisdom of what is happening in the Divine Factory in accordance with the will of Allah. As the reality is hidden from you, you are at a loss to understand the wisdom of what is happening, and sometimes if it appears that things are going against you, you cry out, ‘How and why has this happened’. The fact is that if the curtain be removed from the “unseen”, you would yourselves come to know that what is happening here is for the best. Even if sometimes it appears that something is going against you, you will see that in the end it also produces some good results for you.

The question by Mr. Turab is:

“I have perticular problem with, “You should have full faith in the wisdom of what is happening in the Divine Factory in accordance with the will of Allah”. If this is the essence of life then, in my opinion, the reason for life, the spectrum and meaning of life are quite shallow! So what is the Heaven and Hell is for if it is all for Allah to play with life. You probably have read the famous argument between Abu Hanifa and Bahlol Dewana about Qaza and Qadr. My argument is not against Faith or Tawakkul for individuals, but what it develops for the fate of nations.”

Here I would humbly present the following few points for your kind attention:

1. Allah’s (tabarak wa ta’ala) dealing with His servants (Man) and the way of that dealing in any matter is denoted by the Quran as “Sunnat e Ilahi”. Allah says that this “sunnat e ilahi” is unchangeable and constant. (Lan tajida li sunnatillah e tabdeela)
2. Allah has created Man with the consciousness of ‘good’ and ‘bad’ in his nature, but Allah has not created him good or bad. Every man has been created on good nature (Fitratun Saliha) with the awareness of distinction of good and evil. Along with this awareness he is bestowed with the authority to choose good or evil. Becoming a good or an evil depends upon his choice and behavior along with the ‘taufeeq e ilahi’. If he chooses good way, Allah grants him taufeeq and if he chooses bad way Allah (if he wants) leaves him (Imhaal) to go on bad way. The Quran expresses this as Qanoon e Taufeeq o Imhaal.
3. Whatever will be rewarded for or whatever will be impeached for, Allah has granted full freedom of intent and adoption for that. Whoever doesn’t enjoy this freedom is not answerable, whoever is granted less freedom will be answerable accordingly and whoever is deprived of freedom will be excused as well. Although this intent and adoption is not man’s creation rather it’s bestowed to him by Allah, therefore a man enjoys this authority with Allah’s will and wisdom. Allah has absolute knowledge but man doesn’t have, hence Allah can stop some act by his will (mashiyat) and wisdom (hikmat) or can let some act be happened by his will and wisdom. For example some person wants to kill some other person, he has to choose one way rather to kill or not to kill, he establishes his intention to kill and starts to adopt this act; now here comes Allah’s Mashiyat o hikmat that let the other person be killed or not. Sometimes Allah lets it happened sometimes stops. This depends upon His wisdom. Same case is with the example of some person who wants to go Mekkah for Hajj but Allah stops him with is hikmat (wisdom). The only point to be noted is that if Allah stops some good act to be happened, He doesn’t deprive the person by its reward and if He stops some bad act to be happened it doesn’t mean that the person who has adopted bad way will be escaped.
4. In Quran whenever the Mashiyat e Ilahi is discussed, it always means that His Mashiyat cannot be changed and no one else than Him can stop his Mashiyat (will). It doesn’t mean that his Mashiyat doesn’t have any rule and regulation. Allah is Aadil and Hakeem. No act of Him can be without Adal and Hikmat. Therefore, wherever He declared His Mashiyat, we MUST understand it in accordance with His Adal O Hikmat. That Adal O Hikmat by which He liked to run the system of this world. This will be totally unfair to understand that the Sunnat which He himself has established and the Qanoon e Adal which He himself has liked for himself can be broken anytime with the force of his Mashiyat without any rule or Qanoon. For example Allah says “He sends astray whom He wills and guides whom He wills (wo jis ko chahta hey gumrah karta hey aur jisko chahta hey hidayat daita hey.) This doesn’t at all means that this act of sending stray and guiding has no rule of Adal O Hikmat but this actually means that this act of sending stray or guiding is done according to that Sunnat which He has made for this and NO other has power to break or change this sunnat. That’s why He sometimes makes it clear by saying like, “Allah never sends astray anyone, else than fasiqs”. (Allah nahi gumraah karta magar fasiqon ko).
5. In Quran some acts are dedicated by Allah to Himself but that actually doesn’t have objective to dedication of acts themselves but only objective is to express the control over the Devine Laws established for those particular acts. For example Allah says in Surah al waqiah “Then tell me about the seed that you sow in the ground.  Is it you that make that grow or are we the grower”. (a’ antum tazraoonahu um nahnu zarioon). (yeh khaiti tum ugatey ho ya hum). It’s the Devine Law by which everything is happening and the Law is Allah’s creation no one has the power to change it or to break it.
6. Allah’s knowledge (Ilm) is absolute. It’s ‘Azali’ and ‘Abadi’ and it’s “Muheet e Kul”.  In ayat ul kursi we read that “He knows what happens to them (His creatures) in this world, and what will happen to them in the Hereafter. And they will never compass anything of His Knowledge except that which He wills.” But Allah’s knowledge doesn’t negate any of his unchanging sunnat. He knows about every person since ‘Azal’ that whether he will adopt the way of Hidayat or Zalalat but He also knows that this adoption of Hidayat or zalalat will be according to that sunnat which He has established. Man will choose good way or bad way with his own freedom of intent and adoption according to the sunnat e ilahi. Allah has knowledge that what he will choose but this knowledge doesn’t make any hindrance for man’s choice.
7. In our daily routine life every one of us knows how “Majboor” is he or how “Qadir” is he so there is no question of Jabr o qadr. We never hear any judge worried to decide in the court of justice whether the murderer has done this murder with his qudrat or Allah has made him to murder. No master is seen to escape his servant for his negligence due to issue of jabr o qadr. No father is ever found thinking in some cave for the issue of jabr o qadr for his son’s bad habits. But when the matter comes about hidayat everyone says if Allah will not want how someone can get hidayat. If someone say me to say the prayer I immediately reply, don’t know Allah has given me the ability of saying prayer or not as Allah says “agar wo chahtey to haq ka rasta paa laity, magar wo kaisey chahtey, illa yeh keh Allah aalam ka parwardigar khud he chahta”. So we don’t know Allah wants us to adopt good way or not. In our daily life there is no issue of jabr o qadr but as soon as the matter of “haq ka rasta” comes the issue of jabr o qadr starts at the same time. This is I think our bad luck only coz we don’t want to understand the reality on the ground of reality.

JazakAllah khair. I appreciate your time. I will be happy for any questions (malikfaisal75@gmail.com) and any comments here.

Abus hey shikwa e taqdeer e yazdaan

Tu khud taqdeer e yazdaan keun nahi hey

(Allama Iqbal)

References:

Quran Translation: Mohammad Pickthal

Quran Translation: Mohsin Khan

Tafseer: Ibn e Katheer

Tadabbur e Quran: Amin Ehsan Islahi

Lecture by: Javed Ahmed Ghamidi

History of Philosophy: Professor Peter Adamson of King’s College London

Iqbal ka falsfa e taqdeer: Dr. syed Taqi Abidi

نکل کر خانقاہوں سے ادا کر رسم شبيري
کہ فقر خانقاہي ہے فقط اندوہ و دلگيري
ترے دين و ادب سے آ رہي ہے بوئے رہباني
يہي ہے مرنے والي امتوں کا عالم پيري

Khaanqah: Peeron key muraaqbon ki jagah. The place where saints do their spiritual exercises

Rasm e Shabbiri: Shabbir is the second name of Hazrat Imam Husain AS. So rasm e shabbiri means the practice which was done by Hazrat Imam husain AS.

Faqr e Khanqahi: khanqahon mein baith kar professional piri faqeeri karna.

Andoh o dilgiri: painful; Dukh aur takleef deh.

Boo e rahbani: smell of monasticism; dunya chhorr daina

Aalam e piri: old-age.

Allama Iqbal says to his nation that don’t sit in your khankahs (places to practice your spiritual exercises only) and come out to fight against extortion just like Imam Husain AS  did. If still you will not do the same it will be really painful for whole Muslim ummah and the ummah will finish because if once nations are indulged in monasticism, this means their time of death is very near.

I would like to repeat that, The Moral lesson contained in this story is this “You should have full faith in the wisdom of what is happening in the Divine Factory in accordance with the will of Allah. As the reality is hidden from you, you are at a loss to understand the wisdom of what is happening, and sometimes if it appears that things are going against you, you cry out, ‘How and why has this happened’. The fact is that if the curtain be removed from the “unseen”, you would yourselves come to know that what is happening here is for the best. Even if sometimes it appears that something is going against you, you will see that in the end it also produces some good results for you.

Here I would start explanation of Khizr e Raah. I would kindly suggest every reader to share his views and understanding to make discussion alive. Nevertheless, I just thought to present urdu version of some part of poem then its transliteration to get exact pronunciation and in the end meanings of some words difficult to grasp.

I think it’s enough to understand Allama’s vision. What you need to do only is, read verses with full concentration and then read meanings if you require then read it again. I assure you, you will definitely enjoy.

Here it goes:

ساحل دريا پہ ميں اک رات تھا محو نظر
گوشہ دل ميں چھپائے اک جہان اضطراب
شب سکوت افزا، ہوا آسودہ، دريا نرم سير
تھي نظر حيراں کہ يہ دريا ہے يا تصوير آب
جيسے گہوارے ميں سو جاتا ہے طفل شير خوار
موج مضطر تھي کہيں گہرائيوں ميں مست خواب
رات کے افسوں سے طائر آشيانوں ميں اسير
انجم کم ضو گرفتار طلسم ماہتاب
ديکھتا کيا ہوں کہ وہ پيک جہاں پيما خضر
جس کي پيري ميں ہے مانند سحر رنگ شباب
کہہ رہا ہے مجھ سے، اے جويائے اسرار ازل
چشم دل وا ہو تو ہے تقدير عالم بے حجاب

دل ميں يہ سن کر بپا ہنگامہ محشر ہوا
ميں شہيد جستجو تھا، يوں سخن گستر ہوا

“Saahil-e-daryaa pay main ik raat tha mehway nazar

Gosha-e-dil main chupaay ik jahan-e-iztiraab

Shab sakoot afzaa, hawa asooda, darya narm sair

Thee nazar hairan kay yeh darya hai ya tasveer-e-aab”

Jaisey gehwarey mein so jata hey tifl e sheer khwaar

Mauj muztar thi kahein gehraaion mein mast e khwaab”

“Raat kay afsoon say taair aashianon main aseer

Anjum-e-kam zau giraftar-e-talism-e-mahtaab”

“Dekhtaa kya hoon kay woh paik-e-jahan paimaa Khizr

Jis kee peeree main hai maanind-e-seher rang-shabaab”

“Keh raha hai mujh say ae joya-e-asrar-e-azal

Chashm dil waa ho to hai taqdeer-e-aalam bey-hijaab”

“Dil mein yeh sun kar bapa hangama e mehshar huwa

Main shaheed e justaju tha youn sakhun gustar huwa”

Meaning of Some of the words:

Saahil-e-daryaa: Bank of River

Mehway nazar: Busy in visualization

Gosha-e-dil: Part of heart

Jahan-e-iztiraab: World of Anxiousness (Iztiraab actually means being worried or afraid, especially about something that is going to happen or might happen.

Sakoot afzaa: Soundless

Narm sair: Moving peaceful

Mast e khwaab: Sleeping deep

Anjum-e-kam zau: Less lighted star

Talism-e-mahtaab: Magic of the moon

Jahan paimaa: Traveler of whole world

Peeree: Oldage

Maanind-e-seher: Just like bright morning

Rang-shabaab: Color of youth

Joya-e-asrar-e-azal: Seeker of mysteries of Pre-existence

Chashm dil waa ho: If eyes of heart are open

Taqdeer-e-aalam: World’s destiny

Bey-hijab: Crystal clear

Hangama e mehshar: A blast like doomsday

Shaheed e justaju: Extremely curious

Sakhun gustar: Started my statement

Part 3 of Khizr e Raah has covered almost complete story of Hazrat Khizar Alaihi Slaam and Musa Alaihi Slaam. One thing which is the most important is when Hazrat Khizar Alaihi Slaam says to Musa Alaihi Slaam that this is the time when we cannot go together anymore. Because actually he has clearly asked him not to ask any question until he himself tells him something. But Hazrat Musa was not able to stop himself to ask such weird things happened in front of him. Once Hazrat Khizar ignored when Hazrat Musa Alaihi Slam says that I just forgot, then second time Musa Alaihi Slam asks for the last chance and if I ask you anything you make your way separate and leave me on my way. When Hazrat Musa again asks him about the third incident Hazrat Khizar Alaihi Slam says, “This is the separation between you and me, and I shell tell you the explanation of those things on which you could not remain patient.”
Therefore this is the most important thing for us to know the wisdom (Allah’s Hikmat) behind His actions:

Hazrat Khizar Alaihi Slaam said to Hazrat Musa Alaihi Slaam, “I will tell you the interpretation of (those) things over which you were unable to hold patience.

As for the boat, it belonged to poor people working in the sea. So I wished to make a defective damage in it, as there was a king after them who seized every boat by force (if the boat is in good condition).

And as for the boy, his parents were believers, and we feared lest he should oppress them by rebellion and disbelief. So we intended that their Lord should change him for them for one better in righteousness and near to mercy. “And as for the wall, it belonged to two orphan boys in the town; and there was under it a treasure belonging to them; and their father was a righteous man, and your Lord intended that they should attain their age of full strength and take out their treasure as a mercy from your Lord. And I did it not of my own accord (but that all was by the command of Almighty Allah). That is the interpretation or Hikmat of those (things) over which you could not hold patience.

I would share a few more lines for your kind attention:

Allama Iqbal mentioned all the above three incidents in one verse

”jaan e paak o kashti e miskeen o deewaar e yateem;

Ilm e musa bhi hey terey saamney hairat firosh”

Hazrat Khizar was present in Hazoor sarwar e kainaat Mohammad e Mustafa Sallalaho Alaihi wasallam’s funeral according to some authentic ahadeeth, and Hazrat Ali karam Allah wajhahu and  Hazrat Abu Bakar Siddique Razi Allah anhu recognized him there as he was having white beard but was with young structure. Allama Iqbal defines this as

“Dekhtaa kya hoon kay woh paik-e-jahan paimaa Khizr

Jis kee peeree main hai maanind-e-seher rang-e-shabaab”

The attendant (student) with Hazrat Musa was Hazrat Yousha’a bin noon Alaihi slaam (Joshua), who was also a prophet and he is one of those two prophets about whom Quran says (sura al mayda) that only two persons were ready to fight for Allah from Musa Alaihi Slam’s nation.(second person name was Qalib).

The Moral lesson contained in this story is this “You should have full faith in the wisdom of what is happening in the Divine Factory in accordance with the will of Allah. As the reality is hidden from you, you are at a loss to understand the wisdom of what is happening, and sometimes if it appears that things are going against you, you cry out, ‘How and why has this happened’. The fact is that if the curtain be removed from the “unseen”, you would yourselves come to know that what is happening here is for the best. Even if sometimes it appears that something is going against you, you will see that in the end it also produces some good results for you.

Continued….

Q. 4.    Who is Hazrat Khizar (Khidr) Alaihi Slaam.?

The answer to above question will be containing information regarding the below sub questions:

1. Ø  Did Quran ever mention his name?
2. Ø  Who told us his name?
3. Ø  Was he a human being and is he still alive?
4. Ø  Why actually Hazrat Musa Alaihi Slaam wanted to meet Hazrat Khizar A.S.?
5. Ø  Who recognized Hazrat Khizar while he was in funeral of Prophet Mohammad Sallalaho Alaihi wa alihi wasallam?
6. Ø  What are the three incidents performed by him being along with Hazrat Musa (Moses) Alaihi Slaam?
7. Ø  Who was Hazrat Musa accompanied by when he met Hazrat Khizar Alaihum Slaam?
8. Ø  What was the symbol, by which Hazrat Musa Alaihi Slaam was to become aware of the place of Hazrat Khizar Alaihi Slaam?
9. Ø  Did Allama Iqbal mention these three incidents in his poem ‘Khizr e Raah’?
10. Ø  What is the lesson contained in the story of Hazrat Musa and Hazrat Khizar Alaihum Slaam?

18^th Surah of Quran ‘Surah al Kahf’ depicts a beautiful and enlightening story of Hazrat Khizar Alaihi Slaam. Prophet Musa Alaihi Slaam had taken his journey at Allah’s command to meet His Servant. He was accompanied by his attendant Joshua. They had a fish with them and Prophet Moses Alaihi Slaam had been told that he would meet the Servant (Hazrat Khizar A.S.) at the place where the fish would disappear.

The name of this Servant hasn’t been stated in Quran but it’s been told to be “Khizar (Khidr)” in all the authentic books of traditions by Rasool Allah Sallalaho Alaihi Wasallam. Though the Qur’an does not mention the name of the attendant of Prophet Moses, according to some traditions he was Joshua, the son of Nun, who succeeded him.

Some Scholars say that Hazrat Khizar is a human beings and still alive, some say that he is an Angel and some say that he is some other creature of Allah. All have their arguments and logics. Anyhow lets see why Hazrat Musa Alaihi Slaam wanted to meet him and how he met?

However, Allah revealed to Hazrat Musa Alaihi Slaam that no man could know all there is to know, nor would one messenger alone be the custodian of all knowledge. There would always be another who knew what others did not. Moses asked Allah: “O Allah, where is this man? I would like to meet him and learn from him.” He also asked for a sign to this person’s identity.

Allah instructed him to take a live fish in a water-filled vessel. The point at which the fish disappears, he would find the man he sought. Hazrat Musa Alaihi Slaam set out on his journey, accompanied by a young man (Joshua) who carried the vessel with the fish. They reached a place where two rivers met and decided to rest there. Instantly, Moses fell asleep.

They quickly retraced their steps to the place where the rivers met and where the fish had jumped out. There they found a man, his face partly covered with a hood. One could tell by his aura that he was a saintly man. He was Hazrat Khizar Alaihi Slaam (Al-Khidr), the guide.

I am sharing some information regarding Allama’s peom Khizr e Raah for purely educational objects, and i would really appriciate any kind of correction, suggestion and / or criticism.

I have thought below five headings to get to better understanding which i would be able to share in episodes inshallah.

1.    Introduction:

2.    What is Khizar e Raah (khidr e raah)?

3.    Why Allama Iqbal chose Hazrat Khizar to answer his questions?

4.    Who is Hazrat Khizar A.S.?

5.    Explanation of the poem ‘Khizar e Raah’.

1.    Introduction:

Khizar e Raah is actually a dialogue between Hazrat Khizar A.S and Allama Iqbal where Allama Iqbal poses some questions in front of Hazrat Khizar A.S and he replies all, then Allama shares those words of wisdom with us telling the story how and where he met Hazrat Khizar and how was this meeting.

Iqbal begins the poem by first setting the scene in some detail. Iqbal had a keen eye for nature’s beauty and wrote many poems extolling the same. As with many of his best poems, this one, too, is in the form of a dialogue. The poet goes first, describing the peaceful scene around him. Then he shares us the meeting with his divine-gifted words.

2.    What is Khizar e Raah (khidr e raah)?

Sir Doctor Allama Mohammad Iqbal created this great poem (Khizar e Raah) in 1921and was first read in a session of the Anjuman Himayat-e-Islam. This poem was written against the background of widespread pessimism and gloom in British Indian society, the consequences of the destruction of World War I, the ending of the last ‘Muslim Caliphate’ the Ottoman Empire, and the slaughter of hundreds of innocents at the hands of British Indian soldiers at the infamous Jallianwala Bagh. This, combined with the ongoing economic depression, had created almost universal hopelessness, particularly in Indian Muslims. Interestingly, the poem also alludes to the dawn of a new age, where workers will no longer fall for the ‘tricks of the money-men’ inspired, no doubt, by the October Revolution in Russia in 1917 and the establishment of the first worker’s government in history.

3.    Why Allama Iqbal chose Hazrat Khizar to answer his questions?

In Islamic tradition Hazrat Khizar is sometimes described as Mu’allim al-anbiya (Tutor of the Prophets), for the spiritual guidance he has shown every prophet who has appeared throughout history. In Sufi tradition, Khizr has come to be known as one of those who receive illumination direct from God without human mediation. He is the hidden initiator of those who walk the mystical path and also figures into the Alexander Romance as a servant of Alexander the Great. Al-Khizr and Alexander cross the Land of Darkness to find the Water of Life. Alexander gets lost looking for the spring, but Khizr finds it and gains eternal life.

Allama as ‘shaheed e justaju’ also shares his feelings with him considering him as a great Mu’allim.