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By Muhammad Naved Ashrafi
Aligarh Muslim University (AMU) is adulatory this year (2017) as bicentenary bearing year of their architect and India’s amusing advocate Sir Syed Ahmad Khan. Allama Iqbal’s composition “Syed Ki Lauh-e-Turbat” (Gravestone of Syed) is arcane apple of Sir Syed’s actual cogitating activity and his seminal teachings.Today, back AMU is active in tinkering with the quantitative ambit like university ranking, there is acuteness to pause, anatomy a breach and anticipate what AMU is absolutely accomplishing to accomplish Sir Syed’s dream ! It should appraise over how it is AMU’s responsibilities in 21st aeon in authoritative Sir Syed’s rationality, modernity, amenities and amicableness bleed bottomward to the everyman degree of society. AMUites charge anticipate why do bodies aloof few hundred meters abroad from the university campus are still active in acute ignorance, adversity and slumber? Having said that, Aligarh Muslim University (AMU) and bodies affiliated with the advancing Aligarh Movement charge to focus added acutely on this accurate bulletin of Sir Syed that emanated through the words of Allama Iqbal.
There are at atomic two affidavit why should Shayar-e-Mashriq (Poet of the East) Allama Iqbal (1877-1938) be remembered back it comes to his affiliation with the Aligarh College founded by Sir Syed Ahmad Khan (1817-1898) in 1877.
First, afar by a aeon of added than three decades, Sir Syed Ahmad Khan and Allama Iqbal visited England in 1869 and 1905 respectively. During his visit, Sir Syed fabricated a boldness to alpha an educational academy in India on the curve of universities of Oxford and Cambridge. On the added flank, during his break in Europe (1905 onwards), back Iqbal started to abode his community, he aboriginal addressed none added than the acceptance of Aligarh College through his composition “Talba-e-Aligarh College Ke Naam” (To the Acceptance of Aligarh College) in his archetypal Bang-e-Dara (Call of the Marching Bell).
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Second, Sir Syed redefined and avant-garde the Urdu literature. He pioneered the studies and practices in Urdu Journalism. To Sir Syed, abstract could be the best apparatus of amusing awakening and there was a charge to change the accountable amount of Urdu poetry. A about-face from curls and whirls of beloved’s beard to the actuating and adorning balladry was approved by Sir Syed and his appeal was accomplished partially by his abreast Khwaja Altaf Husain Hali in his Musaddas. Later, back Allama Iqbal started his balladry with able-bodied and accomplishment bulletin to his abandoned community, Sir Syed’s ambition was afresh absolutely fulfilled. Both Sir Syed and Allama Iqbal capital to anatomy their association out of coma of ages.
Allama Iqbal’s Syed Ki Lauhe Turbat (Tombstone of Syed) has both Sir Syed’s seminal alacrity and Iqbal’s advanced passion.The composition runs as follows:Stanza 1:Ae Ke Tera Murgh-e-Jaan Taar-e-Nafas Mein Hai AseerAe Ke Teri Rooh Ka Taa-ir Qafas Mein Hai AseerIs Chaman Ke Naghma Pairaon Ki Azadi To DekhSheher Jo Ujda Hua Tha, Us Ki Aabadi To DekhFikr Rehti Thi Mujhe Jis Ki Wo Mehfil Hai YehiSabr-o-Istaqlaal Ki Kheti Ka Hasil Hai YehiSang-e-Turbat Hai Mera Gerweeda-e-Taqreer DekhChashm-e-Baatin Se Zara Is Loh Ki Tehreer Dekh
Translation:O you ! whose activity is bedfast in the actual worldO you ! whose body is confined in the cageLook at the abandon of this garden’s warblersLook at the abundance of those already desolateThis is the aggregation with which I was concernedThis is the accolade of backbone and perseveranceMy tomb‐stone is agilely acquisitive of speech, look!At this tomb‐stone’s inscription with acumen look!
Stanza 2:Mudda’a Tera Agar Dunya Mein Hai Taleem-e-DeeNTark-e-Dunya Qaum Ko Apni Na Sikhlana KahinWaa Na Karna Firqa Bandi Ke Liye Apni ZubanChhup Ke Hai Baitha Huwa Hangama-e-Mehshar YahanWasl Ke Asbab Paida Hon Teri Tehreer SeDekh! Koi Dil Na Dukh Jaye Teri Taqreer SeMehfil-e-Nau Mein Purani Dastanon Ko Na ChhaidRang Par Jo Ab Na Ayen Un Afsanon Ko Na ChhaidTranslation:If your aim in the apple is din’s educationNever advise your nation world’s abdicationDo not use your argot for sectarianismResurrection Day’s tumult for anatomy is stalkingYour writings should pave the way for unityBeware! No affection should be aching by your speechIn the new aggregation do not alpha old talesDo not alpha afresh what are now unacceptable tales
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Stanza 3:Tu Agar Koi Mudabbir Hai To Sun Meri SadaHai Dileri Dast-e-Arbab-e-Siasat Ka AsaArz-e-Matlab Se Jhijhak Jana Nahin Zeba TujheNek Hai Niyyat Agar Teri To Kya Parwa TujheBanda-e-Momin Ka Dil Beem-o-Riya Se Paak HaiQuwwat-e-Farman-Rawa Ke Samne Bebaak Hai
Listen to my admonition if you are any statesmanCourage is your abutment if you are a baton of menHesitation in cogent your purpose does not behoove youIf your intentions are acceptable you should not abhorrence anythingThe believer’s affection is bright of abhorrence and hypocrisyThe believer’s affection is assured adjoin the ruler’s power
Stanza 4:Ho Agar Hathon Mein Tere Khana-e-Maujiz RaqamSheesha-e-Dil Ho Agar Tera Misal-e-Jaam-o-JamPaak Rakh Apni Zuban, Talmeez-e-Rehmani Hai TuHo Na Jaye Dekhna Teri Sada Be-Abru!Sone Walon Ko Jaga De Shair Ke Ejaz SeKhirman-e-Batil Jala De Shaola-e-Awaz Se
Translation:If your easily do authority the amazing penIf your heart’s cup is bright like the cup of JamYou are a Divine pupil! Keep your argot immaculate!Beware, Lest your prayer’s alarm charcoal unanswered!With the phenomenon of your ballad activate those sleepingBurn bottomward falsehood’s aftermath with the blaze of your call.(Translation Credits: Iqbal Urdu Blog)
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Message of the PoemThe composition is an advising by Sir Syed to three types of bodies aural his association namely (1) intellectuals and advisers (2) political leaders (3) bodies of letters. The composition contains four stanzas. Aboriginal anterior arrangement addresses all the three aloft while the blow three stanzas abode anniversary accumulation of bodies respectively. In aboriginal stanza, Sir Syed from his grave, through Iqbal, addresses all of them and says, ‘you are shackled by your whims and fancies, by your lower self, and you’re actual in your eyes and attitudes’. Referring to Mohammadan Anglo-Oriental (MAO) College as a ‘garden of hope’ reaped out of abundant backbone and perseverance, Sir Syed optimistically calls them appear his cairn and requires them to attending with the eyes of affection and to chase agilely what it says.
In additional stanza, Sir Syed, through Allama Iqbal, advises scholars, statesmen and abstruse bodies of his association not to abstract and abstract his association from acquirements the avant-garde science and technology; for avant-garde science and religious/theological acquirements charge go on concomitantly. Sir Syed says this in accomplishments of his dogged endeavors in establishing Scientific Association at Aligarh and advance of avant-garde science to affranchise his nation in accepted and his association in accurate from coma of ages. Sir Syed already said in his accent that acceptance of Aligarh should accept Quran in one duke and Avant-garde Science in the added to advance on the aisle of success. In the stanza, he additionally advises the advisers not to accessible their aperture in favour of “sectarianism” and “communalism” because the society, due to ignorance, is abundant with bigoted animosity that would activate an ambience of separatism and hostility. Advising them to coffin the hatchet of accomplished disputes and arguments, Sir Syed exhorts them to ‘speak and address such things that will account ‘amity and unison’ to prevail; no distinct affection should be afflicted by your words’. Allama Iqbal beautifully puts it as ‘wasl ke asbaab’ i.e. causes or account for amicableness and unity.
In third stanza, Allama Iqbal takes on association leaders. Sir Syed wants these leaders to be bold, brave, courageous, and indomitable. To Sir Syed, rod of ‘bravery’ is the greatest apparatus that a baton could accept as Prophet Moses had. Moses never yielded to the absolutism of Pharaoh. Sir Syed advises not to footstep the aisle of “self-interest” as closing is aspersing to the one who ‘leads others’. True agents of God are adventuresome of tyrant’s will as their hearts are purged of any abhorrence and flamboyance. Those adventurous hearts don’t crop to the adulterine ability of tyrant.
In fourth and aftermost stanza, Sir Syed addresses the writers, poets and others bodies of letters. He calls them Talmeez-e-Rahmani i.e. ‘the aggregation of Merciful God’. Here, Allama Iqbal focuses added on ‘merciful’ aspect than God itself. Sir Syed says, ‘if your pen has different abeyant and mirror of your affection is so able of demography exact appearance of time and association as of amazing mirror of baron Jamshed, afresh you are brash to address carefully alone the Truth.’ Mercy and accord is accepted to be emulated of writers’ pen as their pen put absolute catalyst and abstinence in the society. They are looked aloft with absolute acceptance by the association and Sir Syed wants this acceptance not to be annoyed at any cost. They, according to Sir Syed, are torchbearers of a effective society. To Sir Syed, they are the alone who can brace bodies from coma and benightedness and can set afire the autumn of canard with their writings.Author is Research Fellow at the Department of Political Science, Aligarh Muslim University, Aligarh. He can be accomplished at [email protected]
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