I accept that I am not worthy of seeing you.

But look at my longing and see how I keep waiting for you.

The speaker admits unworthiness before the beloved, showing humility rather than complaint. Yet he presents his intense desire and steadfast waiting as his real “qualification.” The couplet turns worthiness into an emotional measure: sincerity, persistence, and love itself become the proof. Its core feeling is hopeful, aching devotion that refuses to fade.

I accept that I am not worthy of seeing you.

But look at my longing and see how I keep waiting for you.

The speaker admits unworthiness before the beloved, showing humility rather than complaint. Yet he presents his intense desire and steadfast waiting as his real “qualification.” The couplet turns worthiness into an emotional measure: sincerity, persistence, and love itself become the proof. Its core feeling is hopeful, aching devotion that refuses to fade.

Raise your selfhood so high that it stands ahead of every fate.

So that God Himself asks His servant: tell me, what is your wish?

The couplet urges inner elevation—strengthening character, will, and moral self—until one is no longer passive before destiny. “Selfhood” is a metaphor for a disciplined, awakened self that acts with purpose. The striking image of God asking the servant highlights the dignity of human agency when aligned with higher values. Emotionally, it is a call to confidence, effort, and responsible choice.

Raise your selfhood so high that it stands ahead of every fate.

So that God Himself asks His servant: tell me, what is your wish?

The couplet urges inner elevation—strengthening character, will, and moral self—until one is no longer passive before destiny. “Selfhood” is a metaphor for a disciplined, awakened self that acts with purpose. The striking image of God asking the servant highlights the dignity of human agency when aligned with higher values. Emotionally, it is a call to confidence, effort, and responsible choice.

For thousands of years, the narcissus flower keeps grieving over its lack of light (its blind eye).

Only with great difficulty does a truly discerning person appear in the garden (the world).

The poet uses the narcissus—often imagined as an eye—to symbolize a world that longs for true sight. Its “lack of light” suggests spiritual or intellectual blindness and a persistent yearning to see clearly. The “garden” stands for society, where a genuine seer—someone with insight and guidance—emerges only rarely. The emotional core is both lament for blindness and hope for the arrival of real vision.

For thousands of years, the narcissus flower keeps grieving over its lack of light (its blind eye).

Only with great difficulty does a truly discerning person appear in the garden (the world).

The poet uses the narcissus—often imagined as an eye—to symbolize a world that longs for true sight. Its “lack of light” suggests spiritual or intellectual blindness and a persistent yearning to see clearly. The “garden” stands for society, where a genuine seer—someone with insight and guidance—emerges only rarely. The emotional core is both lament for blindness and hope for the arrival of real vision.

You are a falcon; your true task is to keep flying higher.

Beyond what you see now, there are still more skies waiting ahead.

The falcon symbolizes a courageous, self-reliant spirit whose nature is upward flight, not settling. The poet urges the listener to reject complacency and keep expanding their limits. “More skies” becomes a metaphor for endless possibilities and higher goals. The emotional core is hope mixed with a disciplined call to strive.

You are a falcon; your true task is to keep flying higher.

Beyond what you see now, there are still more skies waiting ahead.

The falcon symbolizes a courageous, self-reliant spirit whose nature is upward flight, not settling. The poet urges the listener to reject complacency and keep expanding their limits. “More skies” becomes a metaphor for endless possibilities and higher goals. The emotional core is hope mixed with a disciplined call to strive.

Your home is not meant to be on the dome of a royal palace.

You are a falcon—make your dwelling on the rugged cliffs of mountains.

Iqbal addresses the “shaheen” as a symbol of a high-spirited, self-reliant person. The royal dome stands for comfort, dependence, and living under power’s shadow, while mountain cliffs suggest hard struggle, height, and freedom. The couplet urges one to reject easy patronage and choose a life of dignity and lofty ambition. Its emotional core is pride in independence and courage to live by one’s own standards.

Your home is not meant to be on the dome of a royal palace.

You are a falcon—make your dwelling on the rugged cliffs of mountains.

Iqbal addresses the “shaheen” as a symbol of a high-spirited, self-reliant person. The royal dome stands for comfort, dependence, and living under power’s shadow, while mountain cliffs suggest hard struggle, height, and freedom. The couplet urges one to reject easy patronage and choose a life of dignity and lofty ambition. Its emotional core is pride in independence and courage to live by one’s own standards.

Beyond the stars, there are still more worlds and horizons.

And the tests of love are not over yet; more trials remain.

The couplet urges the seeker not to stop at visible limits: even the farthest “stars” are not the end. “Worlds beyond” symbolizes higher goals and deeper truths still to be reached. The second line frames love as a journey of continual testing—each stage brings new challenges. Emotionally, it blends hope with resolve: keep moving forward, keep proving your love.

Beyond the stars, there are still more worlds and horizons.

And the tests of love are not over yet; more trials remain.

The couplet urges the seeker not to stop at visible limits: even the farthest “stars” are not the end. “Worlds beyond” symbolizes higher goals and deeper truths still to be reached. The second line frames love as a journey of continual testing—each stage brings new challenges. Emotionally, it blends hope with resolve: keep moving forward, keep proving your love.

People with the warmth of faith built a mosque in just one night.

But my old sinful self could not become a true worshipper even after years.

The couplet contrasts quick outward achievements with slow inner change. Building a mosque symbolizes visible religious work done with zeal, while the speaker admits his heart remains unchanged. The emotional core is self-critique: real faith is not just constructing sacred spaces, but transforming the self. It highlights the struggle between external piety and internal reform.

People with the warmth of faith built a mosque in just one night.

But my old sinful self could not become a true worshipper even after years.

The couplet contrasts quick outward achievements with slow inner change. Building a mosque symbolizes visible religious work done with zeal, while the speaker admits his heart remains unchanged. The emotional core is self-critique: real faith is not just constructing sacred spaces, but transforming the self. It highlights the struggle between external piety and internal reform.

Dive into your own inner self and find the clue to what life truly is.

If you cannot belong to me, then don’t—at least become your own.

The couplet urges deep self-exploration: the “clue of life” is not outside, but within one’s own consciousness. The speaker refuses shallow dependence and asks for inner sovereignty—if you can’t be mine, don’t be anyone’s tool. The emotional core is a call to awaken selfhood and live with purpose. Freedom here means becoming truly oneself.

Dive into your own inner self and find the clue to what life truly is.

If you cannot belong to me, then don’t—at least become your own.

The couplet urges deep self-exploration: the “clue of life” is not outside, but within one’s own consciousness. The speaker refuses shallow dependence and asks for inner sovereignty—if you can’t be mine, don’t be anyone’s tool. The emotional core is a call to awaken selfhood and live with purpose. Freedom here means becoming truly oneself.

O Lord, I have grown tired of the gatherings of this world.

What joy is there in any company when the heart’s flame has gone out?

The speaker confesses a deep fatigue with worldly entertainments and social circles. “Gatherings” symbolize external glitter, while the “extinguished heart” points to inner deadness—loss of passion, meaning, or faith. Without an awakened inner self, even the liveliest assembly feels hollow. The couplet’s emotional core is disillusionment turning into a prayerful yearning for a truer, inward light.

O Lord, I have grown tired of the gatherings of this world.

What joy is there in any company when the heart’s flame has gone out?

The speaker confesses a deep fatigue with worldly entertainments and social circles. “Gatherings” symbolize external glitter, while the “extinguished heart” points to inner deadness—loss of passion, meaning, or faith. Without an awakened inner self, even the liveliest assembly feels hollow. The couplet’s emotional core is disillusionment turning into a prayerful yearning for a truer, inward light.

Iqbal is not hopeless about his barren field.

O cupbearer, if this soil gets a little moisture, it becomes very fertile.

The couplet turns “barrenness” into a temporary condition, not a final verdict. The “barren field” symbolizes a stalled self or society, while “a little moisture” stands for the right nurture—faith, effort, guidance, or inspiration. Addressing the saqi suggests a call for that life-giving spark. Emotionally, it is a calm, stubborn confidence in hidden fertility and future renewal.

Iqbal is not hopeless about his barren field.

O cupbearer, if this soil gets a little moisture, it becomes very fertile.

The couplet turns “barrenness” into a temporary condition, not a final verdict. The “barren field” symbolizes a stalled self or society, while “a little moisture” stands for the right nurture—faith, effort, guidance, or inspiration. Addressing the saqi suggests a call for that life-giving spark. Emotionally, it is a calm, stubborn confidence in hidden fertility and future renewal.

O lofty, spiritual bird, death is better than such food.

Better than the food that makes your flight weak and limited.

The poet addresses the “bird of the higher realm” as a symbol of the noble human spirit. He warns that livelihood gained in a way that dulls courage, ambition, and inner freedom is worse than death. The core idea is dignity over survival: choose self-respect and high flight over comfort that clips one’s wings.

O lofty, spiritual bird, death is better than such food.

Better than the food that makes your flight weak and limited.

The poet addresses the “bird of the higher realm” as a symbol of the noble human spirit. He warns that livelihood gained in a way that dulls courage, ambition, and inner freedom is worse than death. The core idea is dignity over survival: choose self-respect and high flight over comfort that clips one’s wings.

A person’s deeds shape life into either paradise or hell.

This earthly human is not inherently angelic nor inherently demonic.

Iqbal says heaven and hell are not just places but outcomes created by one’s actions. Human beings (made of dust) are morally open-ended: neither pure light nor pure fire by nature. The core message is accountability—what you become depends on what you do. The metaphor contrasts “nūr” (angelic light) and “nār” (fiery, devilish impulse) to highlight human choice.

A person’s deeds shape life into either paradise or hell.

This earthly human is not inherently angelic nor inherently demonic.

Iqbal says heaven and hell are not just places but outcomes created by one’s actions. Human beings (made of dust) are morally open-ended: neither pure light nor pure fire by nature. The core message is accountability—what you become depends on what you do. The metaphor contrasts “nūr” (angelic light) and “nār” (fiery, devilish impulse) to highlight human choice.

O people of Hindustan, if you do not understand the truth of your condition, you will be erased.

Your very story will not even be mentioned among the stories of the world.

Allama Iqbal delivers a stark warning: ignorance and lack of collective self-understanding lead to a nation’s disappearance. “Mitting” suggests not only physical ruin but loss of dignity, power, and cultural presence. The second line heightens the threat—erasure so complete that even memory and narrative vanish. The emotional core is urgent awakening and responsibility toward one’s future and identity.

O people of Hindustan, if you do not understand the truth of your condition, you will be erased.

Your very story will not even be mentioned among the stories of the world.

Allama Iqbal delivers a stark warning: ignorance and lack of collective self-understanding lead to a nation’s disappearance. “Mitting” suggests not only physical ruin but loss of dignity, power, and cultural presence. The second line heightens the threat—erasure so complete that even memory and narrative vanish. The emotional core is urgent awakening and responsibility toward one’s future and identity.

I want to reach the very limit of your love.

See my innocence—what an impossible thing I am asking for.

The speaker’s desire is absolute: not a portion of love, but its final height. In the second line he recognizes, with a tender irony, how naïve and audacious this wish is. “Intihā” becomes a metaphor for total union or complete fulfillment, while “sādgi” admits human limitation. The emotion is a mix of longing, devotion, and self-aware humility.

I want to reach the very limit of your love.

See my innocence—what an impossible thing I am asking for.

The speaker’s desire is absolute: not a portion of love, but its final height. In the second line he recognizes, with a tender irony, how naïve and audacious this wish is. “Intihā” becomes a metaphor for total union or complete fulfillment, while “sādgi” admits human limitation. The emotion is a mix of longing, devotion, and self-aware humility.

A woman’s existence gives color and beauty to the picture of the universe.

From her instrument arises the inner burning and warmth of life.

Allama Iqbal presents woman as a source of both outward beauty and inward life-force. The “picture of the universe” becomes vivid through her presence, suggesting completion and harmony. The metaphor of “saz” (instrument) implies a subtle, creative influence whose music becomes life’s inner fervor. The couplet honors womanhood as the giver of meaning, warmth, and intensity to existence.

A woman’s existence gives color and beauty to the picture of the universe.

From her instrument arises the inner burning and warmth of life.

Allama Iqbal presents woman as a source of both outward beauty and inward life-force. The “picture of the universe” becomes vivid through her presence, suggesting completion and harmony. The metaphor of “saz” (instrument) implies a subtle, creative influence whose music becomes life’s inner fervor. The couplet honors womanhood as the giver of meaning, warmth, and intensity to existence.

A word that comes straight from the heart leaves a real impact.

Even if it has no wings, it still carries the power to soar.

Iqbal says sincere speech has its own force: when words arise from the heart, they move others and change realities. The “wingless flight” is a metaphor for influence without outward means—no status, no rhetoric, no resources. The emotional core is faith in inner truth: genuine feeling can rise and reach far on its own.

A word that comes straight from the heart leaves a real impact.

Even if it has no wings, it still carries the power to soar.

Iqbal says sincere speech has its own force: when words arise from the heart, they move others and change realities. The “wingless flight” is a metaphor for influence without outward means—no status, no rhetoric, no resources. The emotional core is faith in inner truth: genuine feeling can rise and reach far on its own.

Anyone can intoxicate someone and then make them fall.

The real worth is when the cupbearer holds up those who are falling.

The couplet contrasts easy cruelty with difficult kindness. Intoxication stands for any temptation or influence that weakens a person, and the “saqi” symbolizes the one with power to give or withhold. The poet says it’s common to push people into a downfall; true greatness is to take responsibility and support them at their weakest.

Anyone can intoxicate someone and then make them fall.

The real worth is when the cupbearer holds up those who are falling.

The couplet contrasts easy cruelty with difficult kindness. Intoxication stands for any temptation or influence that weakens a person, and the “saqi” symbolizes the one with power to give or withhold. The poet says it’s common to push people into a downfall; true greatness is to take responsibility and support them at their weakest.

Religion does not teach us to keep hatred between ourselves.

We are Indians; our homeland is Hindustan.

Allama Iqbal rejects religious division and says that faith is not a license for mutual hostility. The couplet places a shared homeland above sectarian identities, reminding people that living together with respect is the real moral demand. Its emotional core is a call for unity and brotherhood rooted in common belonging.

Religion does not teach us to keep hatred between ourselves.

We are Indians; our homeland is Hindustan.

Allama Iqbal rejects religious division and says that faith is not a license for mutual hostility. The couplet places a shared homeland above sectarian identities, reminding people that living together with respect is the real moral demand. Its emotional core is a call for unity and brotherhood rooted in common belonging.

The heart’s verdict is decided only through the eyes’ look.

If there is no playful spark in the gaze, what charm of belovedness remains?

The couplet says that the first and deepest judgment of love is made through a glance. The eye becomes a language that reveals attraction, confidence, and intent without words. “Shoḳhī” (playful boldness) in the gaze is presented as the very essence of allure; without it, beauty feels lifeless and persuasion fails.

The heart’s verdict is decided only through the eyes’ look.

If there is no playful spark in the gaze, what charm of belovedness remains?

The couplet says that the first and deepest judgment of love is made through a glance. The eye becomes a language that reveals attraction, confidence, and intent without words. “Shoḳhī” (playful boldness) in the gaze is presented as the very essence of allure; without it, beauty feels lifeless and persuasion fails.

You may carry titles like Syed, Mirza, or Afghan by lineage or label.

But tell me—along with all that, are you truly a Muslim in conduct and spirit?

Allama Iqbal challenges pride in inherited identities and social labels, implying they can become empty substitutes for real faith. The couplet contrasts external markers (caste/tribe/status) with the inner demand of Islam as lived ethics and commitment. Its emotional core is a sharp moral questioning: don’t hide behind names—prove your faith through character. The tone is admonishing and reformist, calling for self-audit.

You may carry titles like Syed, Mirza, or Afghan by lineage or label.

But tell me—along with all that, are you truly a Muslim in conduct and spirit?

Allama Iqbal challenges pride in inherited identities and social labels, implying they can become empty substitutes for real faith. The couplet contrasts external markers (caste/tribe/status) with the inner demand of Islam as lived ethics and commitment. Its emotional core is a sharp moral questioning: don’t hide behind names—prove your faith through character. The tone is admonishing and reformist, calling for self-audit.

When an eagle-like spirit awakens inside young people,

they begin to see their true destination high up in the skies.

Allama Iqbal uses the “eagle” as a metaphor for courage, freedom, and high resolve. When the youth’s inner self becomes alert and confident, their viewpoint rises above small goals. They recognize a lofty purpose and aim for heights that match their potential. The couplet is a call to awaken inner strength so one’s ambition naturally turns skyward.

When an eagle-like spirit awakens inside young people,

they begin to see their true destination high up in the skies.

Allama Iqbal uses the “eagle” as a metaphor for courage, freedom, and high resolve. When the youth’s inner self becomes alert and confident, their viewpoint rises above small goals. They recognize a lofty purpose and aim for heights that match their potential. The couplet is a call to awaken inner strength so one’s ambition naturally turns skyward.

It is good if reason stands guard alongside the heart.

But sometimes, leave the heart alone too.

The couplet advises a balance between intellect and feeling. Reason is pictured as a “guard” that can protect the heart from mistakes, yet constant policing can also suffocate love, courage, and spontaneity. At times, one must trust the heart’s own instinct and let it act without overthinking.

It is good if reason stands guard alongside the heart.

But sometimes, leave the heart alone too.

The couplet advises a balance between intellect and feeling. Reason is pictured as a “guard” that can protect the heart from mistakes, yet constant policing can also suffocate love, courage, and spontaneity. At times, one must trust the heart’s own instinct and let it act without overthinking.

Love leapt fearlessly into Nimrod’s fire.

Reason is still standing on the rooftop edge, lost in watching.

The couplet contrasts two inner forces: love as daring, self-surrendering action, and reason as cautious observation. “Nimrod’s fire” symbolizes a terrifying trial that demands commitment, not calculation. Love jumps in without bargaining for safety, while reason remains a spectator, hesitating at the boundary. The emotional core is a call to decisive courage over mere analysis.

Love leapt fearlessly into Nimrod’s fire.

Reason is still standing on the rooftop edge, lost in watching.

The couplet contrasts two inner forces: love as daring, self-surrendering action, and reason as cautious observation. “Nimrod’s fire” symbolizes a terrifying trial that demands commitment, not calculation. Love jumps in without bargaining for safety, while reason remains a spectator, hesitating at the boundary. The emotional core is a call to decisive courage over mere analysis.

If a field does not provide the farmer with bread and basic livelihood,

then burn every ear of wheat of that field.

The couplet argues that production without the producer’s share is morally illegitimate. The “field” stands for an economic system where the peasant toils yet remains hungry, while others profit. “Burning the wheat” is a metaphor for rejecting and dismantling such unjust arrangements, even if it means destroying the visible yield. The emotional core is fierce demand for justice and human dignity.

If a field does not provide the farmer with bread and basic livelihood,

then burn every ear of wheat of that field.

The couplet argues that production without the producer’s share is morally illegitimate. The “field” stands for an economic system where the peasant toils yet remains hungry, while others profit. “Burning the wheat” is a metaphor for rejecting and dismantling such unjust arrangements, even if it means destroying the visible yield. The emotional core is fierce demand for justice and human dignity.

In slavery, neither swords nor clever strategies really help.

But when a true taste for conviction awakens, the chains get cut.

Allama Iqbal contrasts outer tools (weapons and tactics) with inner power. He suggests that a mind trained in servitude cannot be freed merely by force or schemes. The real metaphor is that “chains” are broken by the awakening of yaqeen—unshakeable conviction and moral courage. Once that inner certainty is born, liberation becomes possible and inevitable.

In slavery, neither swords nor clever strategies really help.

But when a true taste for conviction awakens, the chains get cut.

Allama Iqbal contrasts outer tools (weapons and tactics) with inner power. He suggests that a mind trained in servitude cannot be freed merely by force or schemes. The real metaphor is that “chains” are broken by the awakening of yaqeen—unshakeable conviction and moral courage. Once that inner certainty is born, liberation becomes possible and inevitable.

Firm conviction, continuous effort, and love are what conquer the world.

In the life-struggle, these are the true swords of brave people.

Allama Iqbal presents inner qualities as real weapons: unwavering faith, steady action, and transformative love. The “jihad of life” is the constant moral and practical struggle a person faces. Victory is not through steel, but through character and sustained effort. The couplet stirs courage by turning virtues into a warrior’s arms.

Firm conviction, continuous effort, and love are what conquer the world.

In the life-struggle, these are the true swords of brave people.

Allama Iqbal presents inner qualities as real weapons: unwavering faith, steady action, and transformative love. The “jihad of life” is the constant moral and practical struggle a person faces. Victory is not through steel, but through character and sustained effort. The couplet stirs courage by turning virtues into a warrior’s arms.

The Sacred Sanctuary, God, and the Qur’an are one and the same center for all.

It would have been a great achievement if Muslims, too, were united as one.

Iqbal contrasts the oneness of Islam’s foundations with the disunity of its followers. The Haram, Allah, and the Qur’an symbolize a single shared source of belief and direction. Yet Muslims are fragmented by sects, interests, and politics. The couplet’s emotional core is a lament and a call for collective unity to match the unity of faith itself.

The Sacred Sanctuary, God, and the Qur’an are one and the same center for all.

It would have been a great achievement if Muslims, too, were united as one.

Iqbal contrasts the oneness of Islam’s foundations with the disunity of its followers. The Haram, Allah, and the Qur’an symbolize a single shared source of belief and direction. Yet Muslims are fragmented by sects, interests, and politics. The couplet’s emotional core is a lament and a call for collective unity to match the unity of faith itself.

You place your hopes in idols, yet you feel hopeless about God.

Tell me plainly then—what else is disbelief if not this?

The couplet rebukes a reversed spiritual logic: trusting powerless idols while doubting the One who can truly help. By pairing “hope” with idols and “despair” with God, it exposes inner contradiction and self-deception. The poet’s question turns this contradiction into a moral verdict: such misplaced trust is the essence of kufr.

You place your hopes in idols, yet you feel hopeless about God.

Tell me plainly then—what else is disbelief if not this?

The couplet rebukes a reversed spiritual logic: trusting powerless idols while doubting the One who can truly help. By pairing “hope” with idols and “despair” with God, it exposes inner contradiction and self-deception. The poet’s question turns this contradiction into a moral verdict: such misplaced trust is the essence of kufr.

Think about your homeland, naïve one; trouble is about to arrive.

In the heavens, plans are being discussed for your ruin.

Allama Iqbal addresses the careless person with a stark warning: a nation’s safety depends on vigilance and concern for the homeland. “Heavens” suggests higher powers, destiny, or the larger forces of the world already moving against you. The emotional core is urgency—wake up and take responsibility before decline becomes irreversible.