taraana-e milli-iqbal

For word meanings and explanatory discussion in English click on the “Roman” or “Notes” tab.

ترانۂ مِلّی – محمد اقبال

 

چین و عرب ہمارا ، ہندوستاں ہمارا
مسلم ہیں ہم وطن ہے سارا جہاں ہمارا
توحید کی امانت ، سینوں میں ہے ہمارے
آساں نہیں مِٹانا نام و نِشاں ہمارا

 

دُنیا كے بُت کدوں میں پہلا وہ گھر خدا کا
ہم اِس كے پاسباں ہیں ، وہ پاسباں ہمارا
تیغوں كے سائے میں ہم ، پل کر جواں ہوئے ہیں
خنجر ہِلال کا ہے ، قومی نشاں ہمارا

 

مغرب کی وادیوں میں گونجی اذاں ہماری
تھمتا نہ تھا کسی سے ، سیلِ رواں ہمارا
باطِل سے دبنے والے ائے آسْماں نہیں ہم
سو بار کر چکا ہے ، تو امتحاں ہمارا

 

ائے گلستانِ اندلوس ، وہ دن ہیں یاد تجھ کو
تھا تیری ڈالیوں پر جب آشیاں ہمارا
ائے موجِ دجلہ تو بھی ، پہچانتی ہے ہم کو
اب تک ہے تیرا دریا ، افسانہ خواں ہمارا

 

اے ارضِ پاک تیری حُرمت پہ کٹ مرے ہم
ہے خوں تری رگوں میں اب تک رواں ہمارا
سالارِ کارواں ہے ، میرِ حجاز اپنا
اِس نام سے ہے باقی آرامِ جاں ہمارا

 

اقبال کا ترانہ بانگِ درا ہے گویا
ہوتا ہے جادہ  پَیما پِھر کارواں ہمارا

तराना-ए मिल्ली – मोहम्मद इक़्बाल

 

चीन ओ अरब हमारा, हिन्दोस्तां हमारा

मुस्लिम हैं हम वतन है सारा जहां हमारा

तौहीद की अमानत, सीनों में है हमारे

आसां नहीं मिटाना नाम ओ निशां हमारा

 

दुनिया के बुत्कदौं में पहला वो घर ख़ुदा का

हम इस के पास्बां हैं, वो पास्बां हमारा

तेग़ों के साए में हम, पल कर जवां हुए हैं

ख़न्जर हिलाल का है, क़ौमी निशां हमारा

 

मग़्रिब की वादियों में गूँजी अज़ान हमारी

थमता ना था किसी से, सैल-ए रवां हमारा

बातिल से दबने वाले अए आस्मां नहीं हम

सौ बार कर चुका है, तू इम्तेहां हमारा

 

अए गुलसितान-ए अंदलूस, वो दिन हैं याद तुझ को

था तेरी डालियौं पर जब आशियां हमारा

अए मौज-ए दज्ला तू भी, पहचानती है हम को

अब तक है तेरा दरया, अफ़साना ख़्वां हमारा

 

अए अर्ज़-ए पाक तेरी हुरमत पे कट मरे हम

है ख़ून तेरी रगौं में अब तक रवां हमारा

सालार-ए कारवां है, मीर-ए हिजाज़ अपना

इस नाम से है बाक़ी आराम-ए जां हमारा

 

इक़्बाल का तराना बांग-ए दरा है गोया

होता है जादा पैमा फिर कारवां हमारा

Click here for background and on any passage for word meanings and explanatory discussion. Compare this with taraana-e hindi to see iqbal’s transformation from a nationalistic to a trans-nationalistic position but his internationalism is confined to the muslim community replacing nation with religion/culture. He also sings of a long lost glory to assert current superiority. See sahir’s “hindostaaN hamaara” in which he presents a larger internationalism. sahir also brings iqbal’s glorification of the past back down to earth.

cheen o arab hamaara, hindostaaN hamaara
muslim haiN hum vatan hai saara jahaaN hamaara
tauheed1 ki amaanat2, seenauN meN hai hamaare
aasaaN nahiN miTaana naam o nishaaN hamaara
1.concept of one god 2.trust, safekeeping
China, Arabia and Hindostan are all ours (in the sense that it does not make any difference where we are – NOT in the sense of it belongs to us). We are muslims, the whole world is our homeland – rising above nationalism to belong to a worldwide muslim ummah, but not quite humanistic internationalism of josh or sahir. The concept of one god has been entrusted to us. We are its guardians. It is not easy to wipe us out.

duniya ke butkadauN1 meN pahla2 vo ghar Khuda ka
hum is ke paasbaaN3 haiN, vo paasbaaN hamaara
teGhauN4 ke saaye meN hum, pal kar javaaN hue haiN
Khanjar5 hilaal6 ka hai, qaumi nishaaN hamaara
1.idol houses 2.first (house of god) i.e. ka’aba 3.guardian 4.swords 5.dagger 6.new moon
The first she’r is a conventional assertion of identity and symbolism of the Ka’aba – the first house of god that is our guardian and we are its caretakers. But coming of age in the shadow of the sword, has more than a tinge of provocation. iqbal uses the same provocation in “shikwa” where he says,
“phir tere naam pe talwaar uThaaii kis ne”.
The new moon is usually used as a symbol of beauty and hope. Its use as a dagger and a national symbol once again is provocative.

maGhrib1 ki vaadiyauN2 meN goonji azaaN hamaari
thamta na tha kisi se, sayl3-e ravaaN4 hamaara
baatil5 se dabne vaale aye aasmaaN nahiN hum
sau baar kar chuka hai, tu imtehaaN6 hamaara
1.west 2.valleys 3.flood 4.flowing 5.untruth, false beliefs
The valleys of the west are thought to refer to the hills and valleys of northern Africa – Morocco and beyond. Thus the flood of Islamic conquest could not be stopped and proceeded on to Spain. In urdu poetry “the sky” is used as a stand-in for “fate” – especially calamities that fate causes. Thus, O Fate we are not going to be cowed down by you, you have tried us many times before, we are going to stand firm on our faith/true belief.

aye gulsitaan1-e andalus2, vo din haiN yaad tujh ko
tha teri DaaliyauN par jab aashiyaaN3 hamaara
aye mauj4-e dajla5 tu bhi, pahchaanti hai hum ko
ab tak hai tera darya6, afsaana-KhwaaN7 hamaara
1.garden 2.Spain 3.nest, home 4.wave 5.Tigris 6.river 7.story teller
O gardens of Spain do you remember that day when we made a home among your branches. O waves of Tigris, you surely know us, your river still tells our stories. This probably has a reference to baGhdad on the banks of the Tigris as a centre of learning.

aye arz-e paak1 teri hurmat2 pe kaT mare hum
hai KhuN teri ragauN3 meN ab tak ravaaN4 hamaara
salaar5-e kaarvaaN hai, mir6-e hijaaz7 apna
is naam se hai baaqi aaram-e jaaN8 hamaara
1.land of sanctity – makkah, ka’aba 2.dignity, honour 3.veins 4.flowing 5.head of 6.lord of 7.Arabia – makkah/madinah 8.comfort of the soul
O land of sanctity, we sacrifice ourselves for your dignity and spill our blood, which flows through your veins. The leader of our caravan is the lord of hijaz (mohammed). His name guarantees the comfort of our souls.

iqbal ka taraana baaNg-e dara1 hai goya
hota hai jaada-paima2 phir kaarvaaN hamaara
1.sound of the bell announcing the departure of the caravan from the saraae 2.measuring/traveling on the pathway
This is a call for re-awakening. My song, says iqbal, is the bell calling the caravan (the muslim community) to get moving towards the path to progress.

taraana-e milli – mohammed iqbal

Compare this with taraana-e hindi to see iqbal’s transformation from a nationalistic to a trans-nationalistic position but his internationalism is confined to the muslim community replacing nation with religion/culture.  He also sings of a long lost glory to assert current superiority.  See sahir’s “hindostaaN hamaara” in which he presents a larger internationalism.  sahir also brings iqbal’s glorification of the past back down to earth.

cheen o arab hamaara, hindostaaN hamaara
muslim haiN hum vatan hai saara jahaaN hamaara
tauheed1 ki amaanat2, seenauN meN hai hamaare
aasaaN nahiN miTaana naam o nishaaN hamaara

1.concept of one god 2.trust, safekeeping

China, Arabia and Hindostan are all ours (in the sense that it does not make any difference where we are – NOT in the sense of it belongs to us).  We are muslims, the whole world is our homeland – rising above nationalism to belong to a worldwide muslim ummah, but not quite humanistic internationalism of josh or sahir.  The concept of one god has been entrusted to us. We are its guardians.  It is not easy to wipe us out.

duniya ke butkadauN1 meN pahla2 vo ghar Khuda ka
hum is ke paasbaaN3 haiN, vo paasbaaN hamaara
teGhauN4 ke saaye meN hum, pal kar javaaN hue haiN
Khanjar5 hilaal6 ka hai, qaumi nishaaN hamaara

1.idol houses 2.first (house of god) i.e. ka’aba 3.guardian 4.swords 5.dagger 6.new moon

The first she’r is a conventional assertion of identity and symbolism of the Ka’aba – the first house of god that is our guardian and we are its caretakers.  But coming of age in the shadow of the sword, has more than a tinge of provocation.  iqbal uses the same provocation in “shikwa” where he says,
“phir tere naam pe talwaar uThaaii kis ne”.
The new moon is usually used as a symbol of beauty and hope.  Its use as a dagger and a national symbol once again is provocative.

maGhrib1 ki vaadiyauN2 meN goonji azaaN hamaari
thamta na tha kisi se, sayl3-e ravaaN4 hamaara
baatil5 se dabne vaale aye aasmaaN nahiN hum
sau baar kar chuka hai, tu imtehaaN6 hamaara

1.west 2.valleys 3.flood 4.flowing 5.untruth, false beliefs

The valleys of the west are thought to refer to the hills and valleys of northern Africa – Morocco and beyond.  Thus the flood of Islamic conquest could not be stopped and proceeded on to Spain.  In urdu poetry “the sky” is used as a stand-in for “fate” – especially calamities that fate causes.  Thus, O Fate we are not going to be cowed down by you, you have tried us many times before, we are going to stand firm on our faith/true belief.

aye gulsitaan1-e andalus2, vo din haiN yaad tujh ko
tha teri DaaliyauN par jab aashiyaaN3 hamaara
aye mauj4-e dajla5 tu bhi, pahchaanti hai hum ko
ab tak hai tera darya6, afsaana-KhwaaN7 hamaara

1.garden 2.Spain 3.nest, home 4.wave 5.Tigris 6.river 7.story teller

O gardens of Spain do you remember that day when we made a home among your branches.  O waves of Tigris, you surely know us, your river still tells our stories.  This probably has a reference to baGhdad on the banks of the Tigris as a centre of learning.

aye arz-e paak1 teri hurmat2 pe kaT mare hum
hai KhuN teri ragauN3 meN ab tak ravaaN4 hamaara
salaar5-e kaarvaaN hai, mir6-e hijaaz7 apna
is naam se hai baaqi aaram-e jaaN8 hamaara

1.land of sanctity – makkah, ka’aba 2.dignity, honour 3.veins 4.flowing 5.head of 6.lord of 7.Arabia – makkah/medinah 8.comfort of the soul

O land of sanctity, we sacrifice ourselves for your dignity and spill our blood, which flows through your veins.  The leader of our caravan is the lord of hijaz (mohammed).  His name guarantees the comfort of our souls.

iqbal ka taraana baaNg-e dara1 hai goya
hota hai jaada-paima2 phir kaarvaaN hamaara

1.sound of the bell announcing the departure of the caravan from the saraae 2.measuring/traveling on the pathway

This is a call for re-awakening.  My song, says iqbal, is the bell calling the caravan (the muslim community) to get moving towards the path to progress.

Key Search Words: patriotism, nationalism, communal harmony