---
'id': '001_143'
'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Bang%20e%20Dara/143-%20Aik%20Khat%20Kay%20Jawab%20Mein.mp3'
'heading':
- 'lang': 'ur'
  'text': 'ايک خط کے جواب ميں'
- 'lang': 'en'
  'text': 'IN RESPONSE TO A LETTER'
'description':
- 'lang': 'en'
  'text': 'This poem was written in reply to a letter from some unspecified friend persuading ‘Allamah Iqbal to try for a career in politics. Beniaza, qana‘at, tawakkul and self-respect were strong pillars in the edifice of ‘Allamah Iqbal’s character and also constitute the basic ingredients of his message. The poem is an unambiguous reflection of the above qualities of his character. The last verse is the climax of the matter and is taken from Hafiï of Sharaz.'
'sher':
- 'id': '001_143_001'
  'meta': !!bool 'false'
  'sherContent':
  - 'lang': 'ur'
    'text': 'ہوس بھي ہو تو نہيں مجھ ميں ہمت تگ و تاز | حصول جاہ ہے وابستہ مذاق تلاش'
  - 'lang': 'en'
    'text': 'Even if I have greed I do not have the strength for exertion | Acquiring position is connected with the taste for search'
  - 'lang': 'ro'
    'text': 'Hawas Bhi Ho To Nahin Mujh Mein Himmat-e-Tag-o-Taaz | Husool-e-Jah Hai Wabasta-e-Mazaq-e-Talash'
- 'id': '001_143_002'
  'meta': !!bool 'false'
  'sherContent':
  - 'lang': 'ur'
    'text': 'ہزار شکر، طبيعت ہے ريزہ کار مري | ہزار شکر، نہيں ہے دماغ فتنہ تراش'
  - 'lang': 'en'
    'text': 'A thousand thanks to God that my nature is contentment | A thousand thanks to God that my mind is not mischievous'
  - 'lang': 'ro'
    'text': 'Hazar Shukar, Tabiat Hai Raiza Kaar Meri | Hazar Shukar, Nahin Hai Damagh-e-Fitna-e-Tarash'
- 'id': '001_143_003'
  'meta': !!bool 'false'
  'sherContent':
  - 'lang': 'ur'
    'text': 'مرے سخن سے دلوں کي ہيں کھيتياں سرسبز | جہاں ميں ہوں ميں مثال سحاب دريا پاش'
  - 'lang': 'en'
    'text': 'Cultivations of human hearts flourish with my writings | In the world I am creative like the ocean feeding cloud'
  - 'lang': 'ro'
    'text': 'Mere Sukhan Se Dilon Hain Khaitian Sar Sabz | Jahan Mein Hun Main Missal-e-Sihaab Darya Pash'
- 'id': '001_143_004'
  'meta': !!bool 'false'
  'sherContent':
  - 'lang': 'ur'
    'text': 'يہ عقدہ ہائے سياست تجھے مبارک ہوں | کہ فيض عشق سے ناخن مرا ہے سينہ خراش'
  - 'lang': 'en'
    'text': 'Congratulations to you on these secrets of politics | As my finger nail by Love’s grace is breast-excoriating'
  - 'lang': 'ro'
    'text': 'Ye Uqdah Haye Siasat Tujhe Mubarik Hon | Ke Faiz-e-Ishq Se Nakhan Mera Hai Seena Kharash'
- 'id': '001_143_005'
  'meta': !!bool 'false'
  'sherContent':
  - 'lang': 'ur'
    'text': 'ہوائے بزم سلاطيں دليل مردہ دلي | کيا ہے حافظ رنگيں نوا نے راز يہ فاش'
  - 'lang': 'en'
    'text': 'Desire for audience with kings is a sign of lifelessness | This secret has been exposed by Hafiï of elegant poetry'
  - 'lang': 'ro'
    'text': 'Hawaye Bazm-e-Salateen Daleel-e-Murda Dili | Kiya Hai Hafiz-e-Rangeen Nawa Ne Raaz Ye Fash'
- 'id': '001_143_006'
  'meta': !!bool 'false'
  'sherContent':
  - 'lang': 'ur'
    'text': 'گرت ہوا ست کہ با خضر ہم نشيں باشي '''' | ''''نہاں ز چشم سکندر چو آب حيواں باش'
  - 'lang': 'en'
    'text': '“If you desire that you elevated to Khizar be | Hidden from Sikandar’s eye as immortality’s water be”'
    'notes':
    - 'phrase': 'Khizar'
      'meaning': 'This hemistich alludes to the tradition of Khizar A.S. and Sikandar. Khizar was endowed with two gifts from God, viz. mercy and knowledge from His own Presence. The second hemistich is relevant to the parable alluded to here. This gift entitled him to interpret the inner meaning and mystery of events and creations of God. Though the Holy Qur’an does not say so in Muslim literature Khizar is credited with the knowledge of the stream, of the water of immortality, drinking which would confer immortality on any living object, including Man. This tradition could be based on Greek writings which have influenced Muslim thought to a very great extent. Sikandar was one of the persons who requested Khizar to lead him to this stream. The identity of Sikandar is also shrouded in mystery. The Holy Qur’an relates the parable of a powerful and righteous king Dhul Qarnain ( TheTwo- horned One) in Surah 18:83-101. This king is identified with three kings, viz (I) Alexander the Great of Greece (356-323 B.C.); (ii) an ancient Persian king and (iii) a prehistoric Himyarite king. For a discussion of the comparative merits of these three hypotheses see the Holy Qur’an 18:83-101. However, the lesson of the parable which ‘Allamah Iqbal wants to convey is not very dependent on the identity of Sikandar. When Khizar was very much pressed by Sikandar for leading him to the stream of immortality he did so. When they reached there they found hundreds of thousands of living beings, including men, who had taken the water and had not died. They had grown old, decrepit and devoid of feelings. The moral of the story is that the normal cycle of the birth and death as designed by God is the best scheme of things for human beings as well as other living things. The moral of the story also is that the value of the water of immortality, which persists till today in folk lore, lies in its being unavailable even to a king like Sikandar. Similarly, the value of a self-respecting person lies in his being out of reach of kings and other materialistic elite of the world.'
      'occurrence': !!int '1'
  - 'lang': 'ro'
    'text': '“Garat Hawast Ke Ba-Khizr  Hum Nasheen Bashi | Nihan Za Chashm-e-Sikandar Cho Aab-e-Heewan Bash”'