Tie your heart with Allah Ta’ala and follow the Holy Prophet (S.A.W.). Be nearer to the aim like a moon new; seek the higher heights with efforts anew. A place in this lane if you wish to make; make a tie with God in the Prophet’s wake.* * Basic ideas Seek a tete-a-tete with God in the Prophet’s wake. The ultimate aim of each faithful (without distinction of cast and creed) is tete-a-tete with God or the Wisal-i-Ilahi, for which Raza-j-Ilahi is a must. The Namaz, Roza and Zikr are the necessary vehicles through which we strive to achieve the ultimate aim of Visal-j-llahi. (Tete.a-tete of God is more appropriate than union here). Raza-i-Ilahi, means) pleasure of God.)

My self’s own sea gave a rise to me; it sharpen’d my wits like pearls in sea. On me that ‘Nimrod’ is boiling with rage; I’m trying to build up ‘Harem’s’ image. (Bakhud paecheedgan; According to a contemporary scholar it means to fortify and cultivate one’s own self; strong thing of one’s own ego. I also understand its meanings are self seeing (though literal meanings are self-writhing’s Self coiling viz, the philosophers and other thinkers.)

Come O’ bearer* and move the cup of Wine**; and leave the worlds both under long veils line***. He raised all the curtains before this sot; the codes of His Path the ‘Mullah’ knew not. * Bearer means Iqbal’s own preceptor and religious guide. **Wine among mystics of Indo-Pakistan and Persia is the terminology used for spiritual guidance. The mystics of East are wont to talk in esoterics to avoid an air of pride and boasts. ***I have added long veils line (after leave the worlds both) to convery the true sense of this Persian phrase. Iqbal clarifies this sense in line 3 of this quatrain. (viz. curtains of pride, pomp and show, criticism, jealousy etc. common with entire mankind).

Aur moqam ‘la-takhaf’ sey iss la’ey mein; nawa-raiz ho, jo nah Sharqi hai, nah Gharbi.] Come O’ bearer and raise the veils aside; cause my heart’s blood’ dripping from the eyes side. From a tone which gives no East or. West trace; send a ‘no fear note’ from the ‘no fear place.’* * Send a ‘La takhaf’ note from its place, was the best literal translation (La-takhaf means – fear not) as it was addressed to Moses by God.)

Raise from thy bosom a ‘Call of God Great’; hit thy own exir on thy dusty fate. Gaurd thy ego ever, lead a life nice; to none give thy luck at any great price.* * ‘From thy own dust (dusty fate) make thy own nexir’: A call of God Great; viz. Takbir of Arabic.

Agar tou apney aap ko apni mata’a jaaney; (tou yeh noktah samajh jaa’ey keh) apney allawah kissi aur per tawajoh markooz karna haraam hai.] From self a Muslim is man perfect; he is slave when it dies in heart in fact. If you take thy ‘self’, ‘a priceless’ lot; to look save Thee is a tabood thought.

As long the Muslim, in self can peep; like pearls they rest in the oceans deep. From ego if you ran in this fane; your own death you buy for life’s bargain.* * Basic thought: Thus the Ego’s price he forgot when he took his own life with own hands then.)

The veils of thy fortune lo! I ope; take the Prophet’s path give up no hope. If you believe not whatever I say; give up the faith and die in Kafir’s way.

Now all the shut doors for Turks are ope; the Egypt’s base would be firm I hope. You give a rap too at the Ego’s door; none knew without it his faith and land’s lore1 * The poet is explaining the condition of Turks during 1922 AD., when they were surrounded all over by difficulties and so the Egyptians slater on. ‘Land’ and ‘Fold’; country and faith.)

A nation whose spring falls to decay; she always craves for the good old days. A poppy grows though from her dusty gems; it also takes a gown of fading stems.* * Here poppy means a young man (of that nation), when every young man of a nation falls a prey to disappointment and makes no efforts for his revival. As such the nations can regain their lost prestige by efforts alone.)

God gave that nation a sway o’er lands; who shaped her fortunes with her hands. With that nation he keeps no links; whose farmer tills for other’s drinks.

From Razi thus learn the Quran’s insight; from his lamp he lit up his own lamp’s light. But a point from me you must learn hence; that can’t be life, lacking flame and trance*. * No life is life without the Prophet’s flame of love burning in his heart.