For word meanings and explanatory discussion in English click on the tabs marked “Roman” or “Notes”.
Recitation
جور و جفا میرے بعد ۔ میر عثمان علی خاں
۱
مجھ کو کیا فائدہ گر کوئی رہا میرے بعد
ساری مخلوق بلا سے ہو فنا میرے بعد
۲
چاہنے والوں کا کرتا ہے زمانہ ماتم
ماتمی رنگ میں ہے زلفِ رسا میرے بعد
۳
خاتمہ ہو گیا اُلفت کا مجھی پر ظالم
کوئی جاں باز زمانے میں نہ تھا میرے بعد
۴
مشقِ بیداد تمہاری ہے مرے ہی دم تک
بھول جاؤگے یہ سب جور و جفا میرے بعد
۵
دستِ جاناں میں یہ سرخی نہیں زینت کے لئے
خون روتا ہے مگر رنگِ حنا میرے بعد
۶
یاد کر کے مجھے روئیں گے یہ مرغانِ چمن
ہر طرف خاک اُڑائے گی صبا میرے بعد
۷
ذکر انسان کا کیا سارے ملائک عثمان
مغفرت کے لئے کرتے ہیں دعا میرے بعد
जोर ओ जफ़ा मेरे बाद – मीर उस्मान अली ख़ां
१
मुझ को क्या फ़ा’एदा गर कोई रहा मेरे बाद
सारी मख़्लूक़ बला से हो फ़ना मेरे बाद
२
चाहने वालौं का करता है ज़माना मातम
मातमी रंग में है ज़ुल्फ़-ए रसा मेरे बाद
३
ख़ातमा हो गया उल्फ़त का मुझी पर ज़ालिम
कोई जां-बाज़ ज़माने में न था मेरे बाद
४
मश्क़-ए बेदाद तुम्हारी है मेरे ही दम तक
भुल जाओगे ये सब जोर ओ जफ़ा मेरे बाद
५
दस्त-ए जानां में ये सुर्ख़ी नहीं ज़ीनत के लिये
ख़ून रोता है मगर रंग-ए हिना मेरे बाद
६
याद कर के मुझे रोयेंगे ये मुर्ग़ान-ए चमन
हर तरफ़ ख़ाक उढाएगी सबा मेरे बाद
७
ज़िक्र इन्सान का क्या सारे मला’एक उस्मान
मग़्फ़रत के लिये करते हैं दुआ मेरे बाद
Click here for background and on any passage for word meanings and explanatory discussion. osman ali KhaaN (1886-1967), the erstwhile ruler of hyderabad was a prolific poet of considerable literary capability. His diivaan was collected and published posthumously in seven fair sized volumes. He was known to be the richest man in the world at that time and was known to have over a hundred concubines. His plaint of the cruelty of the beloved sounds funny. In this Ghazal, in the zamin of Ghalib’e “lab-e saaqi meN salaa mere b’aad”, he shows utter disregard for what happens to the world after him, not to speak of any sense of leaving a legacy.
1
mujh ko kya faa’eda1 gar2 koii raha mere b’aad
saari maKhlooq3 balaa4 se ho fanaa5 mere b’aad 1.benefit, use 2.if 3.creation, humanity 4.devil may care 5.annihilation
Of what use is it to me if anyone survives after me. For all I care, all of humanity can annihilated after me. Is it that he just does not care, or is he saying that he does not know? In either case, this is a rather callous thought.
2
chaahne vaaloN ka karta hai zamaana maatam1
maatami raNg meN hai zulf-e-rasaa2 mere b’aad 1.mourning 2.hair reaching down below the waist
The poet apparently considers himself a “chaahne vaala” i.e. lover. When the lover passes, the world mourns his loss. That is why the long hair of the beloved are dark/black.
3
Khaatema ho gaya ulfat ka mujhi par zaalim
koii jaaN-baaz zamaane meN na tha mere b’aad 1.finish, ending 2.love, the tradition of love 3.torturer, beloved 4.willing to give up life
O, beloved, there was no lover in this world, like me, after my passing, who was willing to lay down his life for love. So, the great tradition of love has come to an end.
4
mashq1-e bedaad2 tumhaari hai mere hi dam3 tak
bhool jaaoge ye sub jor-o-jafa4 mere b’aad 1.practice 2.injustice, oppression 3.breathe, life 4.cruelty, tyranny
You are able to practice/conduct your cruelty only as long as I am alive. Once I am departed, you will forget all this cruelty and tyranny (because there is no one else who will be able to bear it).
5
dast1-e jaanaaN2 meN ye surKhi3 nahiN zeenat4 ke liye
Khoon rota hai magar raNg-e hina5 mere b’aad 1.hand, palm 2.beloved 3.redness 4.embellishment 5.henna, mehndi
“Khoon rona”, shedding tears of blood, is an expression used to convey intense sorrow. On the palm of the beloved this redness is not for embellishement. It is that henna is crying tears of blood, after me.
6
yaad kar ke mujhe royeNge ye murGhaan1-e chaman
har taraf2 Khaak uRayegi saba3 mere b’aad 1.birds 2.direction 3.morning breeze
Normally, birds are in love with the rose and chirp/sing songs of love to it. But if the rose is gone, they will cry in remembrence of him. The implication is that the poet is the rose of the garden. Similarly, the morning breeze blows in to wake up buds and make them bloom. But if the rose is gone, then it will simply blow dust in all directions.
7
zikr1 insaan ka kya, saare malaa’ek2 usmaan3
maGhfarat4 ke liye karte haiN dua mere b’aad 1.narrative, story 2.angels 3.pen-name of the poet 4.deliverance, forgiving of sins
Why talk just about humans, all angels will also pray for my deliverance, O, osman. Either he is full of himself or expects that he needs the prayers of everyone to save him.
osman ali KhaaN (1886-1967), the erstwhile ruler of hyderabad was a prolific poet of considerable literary capability. His diivaan was collected and published posthumously in seven fair sized volumes. He was known to be the richest man in the world at that time and was known to have over a hundred concubines. His plaint of the cruelty of the beloved sounds funny. In this Ghazal, in the zamin of Ghalib’e “lab-e saaqi meN salaa mere b’aad”, he shows utter disregard for what happens to the world after him, not to speak of any sense of leaving a legacy.
1
mujh ko kya faa’eda1 gar2 koii raha mere b’aad
saari maKhlooq3 balaa4 se ho fanaa5 mere b’aad
1.benefit, use 2.if 3.creation, humanity 4.devil may care 5.annihilation
Of what use is it to me if anyone survives after me. For all I care, all of humanity can annihilated after me. Is it that he just does not care, or is he saying that he does not know? In either case, this is a rather callous thought.
2
chaahne vaaloN ka karta hai zamaana maatam1
maatami raNg meN hai zulf-e-rasaa2 mere b’aad
1.mourning 2.hair reaching down below the waist
The poet apparently considers himself a “chaahne vaala” i.e. lover. When the lover passes, the world mourns his loss. That is why the long hair of the beloved are dark/black.
3
Khaatema ho gaya ulfat ka mujhi par zaalim
koii jaaN-baaz zamaane meN na tha mere b’aad
1.finish, ending 2.love, the tradition of love 3.torturer, beloved 4.willing to give up life
O, beloved, there was no lover in this world, like me, after my passing, who was willing to lay down his life for love. So, the great tradition of love has come to an end.
4
mashq1-e bedaad2 tumhaari hai mere hi dam3 tak
bhool jaaoge ye sub jor-o-jafa4 mere b’aad
1.practice 2.injustice, oppression 3.breathe, life 4.cruelty, tyranny
You are able to practice/conduct your cruelty only as long as I am alive. Once I am departed, you will forget all this cruelty and tyranny (because there is no one else who will be able to bear it).
5
dast1-e jaanaaN2 meN ye surKhi3 nahiN zeenat4 ke liye
Khoon rota hai magar raNg-e hina5 mere b’aad
1.hand, palm 2.beloved 3.redness 4.embellishment 5.henna, mehndi
“Khoon rona”, shedding tears of blood, is an expression used to convey intense sorrow. On the palm of the beloved this redness is not for embellishement. It is that henna is crying tears of blood, after me.
6
yaad kar ke mujhe royeNge ye murGhaan1-e chaman
har taraf2 Khaak uRayegi saba3 mere b’aad
1.birds 2.direction 3.morning breeze
Normally, birds are in love with the rose and chirp/sing songs of love to it. But if the rose is gone, they will cry in remembrence of him. The implication is that the poet is the rose of the garden. Similarly, the morning breeze blows in to wake up buds and make them bloom. But if the rose is gone, then it will simply blow dust in all directions.
7
zikr1 insaan ka kya, saare malaa’ek2 usmaan3
maGhfarat4 ke liye karte haiN dua mere b’aad
1.narrative, story 2.angels 3.pen-name of the poet 4.deliverance, forgiving of sins
Why talk just about humans, all angels will also pray for my deliverance, O, osman. Either he is full of himself or expects that he needs the prayers of everyone to save him.
