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Zabur-e-Ajam (Persian Psalms) | Urdu Book | by Sir Dr. Allama Muhammad Iqbal | PDF eBook Free Download

Zabur-e-Ajam (Persian Psalms):

Zabur-i-Ajam (زبور عجم, Persian Psalms) is a philosophical poetry book, written in Persian, of Allama Iqbal, the great poet-philosopher of the Indian subcontinent. It was published in 1927.

Introduction:

Zabur-i Ajam includes the Mathnavi Gulshan-i Raz-i Jadid and Bandagi Nama. There are four sections. The first two are sequences of ghazals in the classical form and the other two are single long poems. Iqbal forcefully expresses his inner convictions and urges the reader to advance himself to achieve progress and prosperity by discovering and strengthening the self.

The first of the two longer poems is the Gulshan-i Raz-i Jadid (گلشن راز جدید, "New Garden of Mysteries"). It alludes to the Gulshan-i Raz, the treatise on Sufism written in Persian verse by Sa'd ad-Din Mahmud Shabistari. Here Iqbal poses and answers nine questions on philosophical problems such as the nature of discursive thought, of the self, and of the relation between the eternal and the temporal.

Part01:

Part02:

The subject of the second poem, the Bandagi Nama (بندگی‌نامه, "Book of Servitude") is the loss of freedom, particularly spiritual freedom, of an individual or society, and its consequent evils. It is divided into several sections and touches on the music and other arts of enslaved people, their religious tenets and the art of reconstructing free men.

In Zabur-i Ajam, Iqbal's Persian ghazal is at its best as his Urdu ghazal is in Bal-i Jibril. Here as in other books, Iqbal insists on remembering the past, doing well in the present and preparing for the future. His lesson is that one should be dynamic, full of zest for action and full of love and life. Implicitly, he proves that there is no form of poetry which can equal the ghazal in vigour and liveliness.

The development of metaphysics in Persia:

The Development of Metaphysics in Persia is the book form of Muhammad Iqbal's PhD thesis in philosophy at the University of Munich submitted in 1908 and published in the same year. It traces the development of metaphysics in Persia from the time of Zoroaster to the advent of the Bahá'í Faith.

Introduction:

Muhammad Iqbal had gone to Germany and enrolled into Ludwig Maximilian University, Munich where he earned a PhD Degree by submitting The Development of Metaphysics in Persia as his final thesis, in 1908. The book published by Luzac & Company, London same year. Iqbal covers in this book from Zoroaster to Bahaullah era and metaphysical anatomy. This is one of the master piece of Muhammad Iqbal's research work. No such research had done before or after it in English Language on the topic.

Quotes from the Book:

Owing to my ignorance of Zend, my knowledge of Zoroaster is merely second hand. As regards the second part of my work, I have been able to look up the original Persian and Arabic manuscripts as well as many printed works connected with my investigation. I give below the names of Arabic and Persian manuscripts from which I have drawn most of the material utilized here. The method of transliteration adopted is the one recognised by the Royal Asiatic Society.

Zarb e kaleem (The Rod of Moses):

Zarb-i-Kalim ضربِ کلیم (or The Rod of Moses) is a philosophical poetry book of Allama Iqbal in Urdu, a poet-philosopher of the Indian subcontinent. It was published in 1936, two years before his death.

This is third collection of Allama Sir Muhammad Iqbal's poetry, which described as his political manifesto. It was published with the subtitle "A Declaration of War Against the Present Times." Muhammad Iqbal who also known as "Poet of the East" argues that modern problems are due to the godlessness, materialism and injustice of modern civilisation, which feeds on the subjugation and exploitation of weak nations, especially the Indian Muslims.

Allama Muhammad Iqbal Poems

· Madness Of Love Is No More

· Ahead Of The Stars

· I Desire
I want to have the extremes of your Love, See, how silly am I, wishing for unachievable. I don't care if you maltreat me or promise to unveil your beauty, I just want something unbearable to test my fortitude

· A Longing
O Lord! I have become weary of human assemblages! When the heart is sad no pleasure in assemblages can be I seek escape from tumult, my heart desires The silence which speech may ardently love!

· Shikwaa

· A Mountain And A Squirrel
A mountain was saying this to a squirrel 'Commit suicide if you have self-respect

· A Prayer
My invocations are sincere and true, They form my ablutions and prayers due. One glance of guide such joy and warmth can grant, On marge of stream can bloom the tulip plant.

· Taraana-E-Milli

· A Mother's Dream
As I slept one night I saw this dream Which further increased my vexation I dreamt I was going somewhere on the way Dark it was and impossible to find the way

· A Cow And A Goat
There was a verdant pasture somewhere Whose land was the very picture of beauty How can the beauty of that elegance be described Brooks of sparkling water were running on every side

· A Spider And A Fly
One day a spider said to a fly 'Though you pass this way daily

· Pathos Of Love
O Pathos of Love! You are a glossy pearl Beware, you should not appear among strangers The theatre of your display is concealed under the veil The modern audience' eye accepts only the visible display

· Spain
Spain! You are the trustee of the Muslim blood: In my eyes you are sanctified like the Harem. Prints of prostration lie hidden in your dust,

· Age Of Infancy
The earth and sky were unknown worlds to me Only the expanse of mother's bosom was a world to me

Poem

I want to have the extremes of your Love,
See, how silly am I, wishing for unachievable.

I don't care if you maltreat me or promise to unveil your beauty,
I just want something unbearable to test my fortitude

Let the God fearing people be dwelling in the paradise,
For, instead I want to be face to face with you.
(I don't want to go to paradise but want to observe the Divine Beauty)

O fellows, I am here for a few moments, as a gust,
Like morning star I will fade and vanish in a few moments.

I disclosed the secret in public,
I need to be punished for being so rude.

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Payam-i-Mashriq(Message from the East) | Urdu Book | by Sir Dr. Allama Muhammad Iqbal | PDF eBook Free Download

Payam-i-Mashriq(Message from the East):

Introduction:

Payam-i-Mashriq (Urdu: پیامِ مشرق‎; or Message from the East; published in Persian, 1923) is a philosophical poetry book of Allama Iqbal, the great poet-philosopher of the Indian subcontinent.

Payam-i Mashriq is an answer to West-östlicher Diwan by Goethe, the famous German poet.

Quickly after the finish of World War I, Iqbal began composing the Payam and it can be assumed that he would have thought in this regard to accomplish an objective of bringing the East and the West nearer to each other.

It is apparent from some of Iqbal's Urdu letters that he initially unveiled about his book-in-planning (i.e. Payam) to Syed Sulaiman Nadwi, a recognized researcher and his regarded companion, in 1919:

"At present, I am composing an answer to the Divan of a Western artist (i.e. Goethe) and about portion of it has been finished. A few ballads will be in Persian and some in Urdu..... Two awesome German writers, Goethe and Uhland, were lawyers. Subsequent to honing for a brief span Goethe was selected as an instructive counsel to the condition of Weimar and, along these lines, discovered much time to focus on his creative complexities. Uhland gave his entire life to the claims, and, in this manner, he could compose a couple of ballads."

The important selections from different letters are the accompanying:

"Presently I am composing a gathering of Persian verse in light of Goethe's Divan and its 33% section has been written.... I trust that this accumulation will be deciphered, in light of the fact that in it each part of Europe's scholarly life has been respected, and it will be attempted to warm a bit the chilly contemplations and thoughts of the West."

"In light of Goethe, I have composed Payam-i-Mashriq that is close culmination. I trust that it will be distributed before the finish of this current year."

"In light of the Eastern Divan of Goethe (a German artist) I have composed an accumulation of Persian verses. It will soon be printed. In the introduction, I should attempt to show how Persian writing has affected German writing."

"I have composed Payam-i-Mashriq in answer to Western Divan of Goethe, a celebrated German writer. It is in print. I trust, you will like it."

As a result of these individual comments and its pre-production scope in the artistic diaries, Payam increased much ubiquity and the educated people and additionally the regular perusers held up anxiously to see it in printed shape. At last, in May 1923, its first version turned out and was warmly gotten by the masses. Payam was exhibited to the general population with the aim of "warming the cool musings and thoughts of the West." In the introduction, Iqbal himself has laid out the target of this most imperative gathering of Persian verse in these words:

"I require scarcely say anything in regards to the Payam-i-Mashriq which has been composed a hundred years after the Western Divan. The peruser will himself see that its principle protest is to draw out those social, good and religious truths which have a direction on the profound improvement of people and groups. There is a sure measure of comparability between the East of today and the Germany of a hundred years back. The reality, notwithstanding, is that the inward turmoil which the countries of the world are experiencing today, and which we can't view dispassionately in light of the fact that we ourselves are influenced by it, is the precursor of a social and profound upset of extremely incredible extent. The Great War of Europe was a calamity which has completely annihilated the old world request. Out of the fiery remains of civilisation and culture nature is currently developing another mankind and another world for that humankind to live in. We can get a look at the new world request underway of Professor Einstein and Bergson. Europe has witnesses firsthand the awful outcomes of its logical, moral and monetary interests and has likewise gotten notification from Signor Nitti (a previous Prime Minister of Italy) the disastrous story of the wantonness of the West. It is a matter for lament, in any case, that the shrewd yet traditionalist statesmen of Europe have not possessed the capacity to appreciate the genuine essentialness of the unrest that has occurred in the human soul. From the simply scholarly perspective, the debilitating of the life possibilities of Europe after the excruciating happenings of the World War is inconvenient to the advancement of a sound and develop abstract perfect. There is, without a doubt, a threat that the brains of countries may not be oppressed at that point worn and devitalizing idealist attitude which can't separate between the considerations of the head and the sentiments of the heart

The East, and especially the Muslim East, has opened its eyes subsequent to having slept for a considerable length of time. The Eastern individuals have, in any case, understood that life can't impact a transformation in its condition before it has had, in the principal occasion, an insurgency in the internal profundities of its own being, nor can another world expect outside frame until its reality comes to fruition in the hearts of men. That permanent law of the Universe which the Quran has articulated in the straightforward however extensive verse:

"God does not change the fate of individuals unless they change themselves."

holds useful for the person and in addition the aggregate parts of life. In my Persian works I have attempted to remember this truth."

The Payam has been appropriately acclaimed as "a honest to goodness endeavor by a prominent Eastern writer, blessed with information of Western writing and thought....to go into an exchange with Europe." The work incorporates a gathering of quatrains, trailed by a gathering of ballads putting forward Iqbal's reasoning of life in melodious shape and some poetical representations that photo European artists, scholars and government officials.