Ilm

ye ilm ka sauda ye risale ye kitaben ek shakhs ki yaadon ko bhulane ke liye hain

andheri shab mein hamesha se ilm wale log

andheri shab men hamesha se ilm vaale log kitab padhte hue raushni banate hain andheri shab mein hamesha se ilm wale log kitab padhte hue raushni banate hain

mazhabi bahs main ne ki hi nahin faltu aql mujh mein thi hi nahin from sectarian debate refrained for i was not so scatter-brained

hote hain wahi ilm ke darje mein samundar

hote hain vahi 'ilm ke darje men samundar aata hai samona jinhen kuuze men samundar ik roz padhane se mu'allim nahin bante banta hai samundar bhi to 'arse men samundar pyase ko bhi lazzat ki padi hai ye sitam hai ab kya kare batlaiye aise men samundar ab chhin ke bhi khush nahin talab vo ham se qismat se hamen mil gaya badle men samundar mushkil men bhi kuchh ho to vo bad-hal lagega abad hai jis ke bhi mohalle men samundar jab nikle tamanna liye ham ek nadi ki phir rukte nahin dekh ke raste men samundar paani ke bhi shohrat ke taqaze hain juda sab mithe men nadi nahr hain khare men samundar 'gauhar' ki mohabbat men koi duub na jaae rahta hai isi baat ke khadshe men samundar hote hain wahi 'ilm ke darje mein samundar aata hai samona jinhen kuze mein samundar ek roz padhane se mu'allim nahin bante banta hai samundar bhi to 'arse mein samundar pyase ko bhi lazzat ki padi hai ye sitam hai ab kya kare batlaiye aise mein samundar ab chhin ke bhi khush nahin talab wo hum se qismat se hamein mil gaya badle mein samundar mushkil mein bhi kuchh ho to wo bad-haal lagega aabaad hai jis ke bhi mohalle mein samundar jab nikle tamanna liye hum ek nadi ki phir rukte nahin dekh ke raste mein samundar pani ke bhi shohrat ke taqaze hain juda sab mithe mein nadi nahr hain khaare mein samundar 'gauhar' ki mohabbat mein koi dub na jae rahta hai isi baat ke khadshe mein samundar

ilm mein bhi surur hai lekin ye wo jannat hai jis mein hur nahin the couplet admits that knowledge brings pleasure and a heady satisfaction, yet calls it an incomplete ‘paradise.’ by saying this heaven has no houris, the poet contrasts cold intellectual joy with the fuller sweetness of love, beauty, and spiritual fulfillment. the emotional core is a gentle disenchantment: intellect alone cannot give total contentment.

aql ko tanqid se fursat nahin ishq par aamal ki buniyaad rakh allama iqbal contrasts intellect and love: the intellect stays stuck in criticism and doubt, while love generates conviction and motion. the couplet urges grounding life in active, sincere effort inspired by love rather than paralysis by overthinking. its emotional core is a call to decisive, heartfelt action. critique is shown as a distraction when it becomes an end in itself.

ilm ki ibtida hai hangama ilm ki intiha hai khamoshi

yahi jaana ki kuchh na jaana hae so bhi ek umr mein hua malum the couplet compresses the bitter irony of learning: after long striving, the speaker’s final “knowledge” is the discovery of his own ignorance. the sigh “alas” adds grief at wasted confidence and years. time becomes a metaphor for life’s slow lessons, where certainty fades into humility. the emotional core is a quiet, existential disappointment that turns into self-awareness.

had se badhe jo ilm to hai jahl dosto sab kuchh jo jaante hain wo kuchh jaante nahin knowledge, friends, is poisonous, if its in excess those who, say, know everything, no knowledge do possess

adab talim ka jauhar hai zewar hai jawani ka wahi shagird hain jo khidmat-e-ustad karte hain

aql kahti hai dobara aazmana jahl hai dil ye kahta hai fareb-e-dost khate jaiye

thodi si aql lae the hum bhi magar 'adam' duniya ke hadsat ne diwana kar diya

aql mein jo ghir gaya la-intiha kyunkar hua jo sama mein aa gaya phir wo khuda kyunkar hua

lafz o manzar mein maani ko tatola na karo hosh wale ho to har baat ko samjha na karo

aadamiyyat aur shai hai ilm hai kuchh aur shai kitna tote ko padhaya par wo haiwan hi raha zauq distinguishes between accumulating information (knowledge) and possessing moral character (humanity). he uses the metaphor of a parrot, which can mimic human speech through training but lacks human consciousness or ethics. the verse suggests that education alone cannot transform a person's basic nature if true humanity is missing.

ibtida ye thi ki main tha aur dawa ilm ka intiha ye hai ki is dawe pe sharmaya bahut

mere qabile mein talim ka riwaj na tha mere buzurg magar takhtiyan banate the

junun ko hosh kahan ehtimam-e-ghaarat ka fasad jo bhi jahan mein hua khirad se hua

wo khada hai ek bab-e-ilm ki dahliz par main ye kahta hun use is khauf mein dakhil na ho

hami wo ilm ke raushan charagh hain jin ko hawa bujhati nahin hai salam karti hai

jaan ka sarfa ho to ho lekin sarf karne se ilm badhta hai

ujala 'ilm ka phaila to hai chaaron taraf yaro basirat aadmi ki kuchh magar kam hoti jati hai