For word meanings and explanatory discussion in English click on the tabs marked “Roman” or “Notes”.
Recitation
جہاں اپنا ۔ شاہد صدیقی
۱
جُدا سب سے محبّت نے بنایا ہے جہاں اپنا
زمیں اپنی زمیں ہے، آسماں ہے آسماں اپنا
۲
ہمیں دیتے ہیں اہلِ عقل طعنہ بے زبانی کا
تو کیا اب اُن کے در تک ڈھونڈھنے جائیں نشاں اپنا
۳
کوئی منزل نہیں اہلِ جنوں کی یہ حقیقت ہے
کہ ہر منزل سے آگے بڑھ چکا ہے کارواں اپنا
۴
خدا نے خیر کی سامانِ محشر میں کمی کیا تھی
دو عالم سُننے والے داستاں اُن کی بیاں اپنا
۵
خموشی اپنی تعلیمِ خموشی بن گئی شاہدؔ
جہاں والوں کا درماں ہو گیا دردِ نِہاں اپنا
जहां अपना – शाहिद सिद्दीक़ी
१
जुदा सब से मोहब्बत ने बनाया है जहां अपना
ज़मीं अपनी ज़मीं है, आस्मां है आस्मां अपना
२
हमें देते हैं अहल-ए अक़्ल ताना बे-ज़बानी का
तो क्या अब उन के दर तक ढूंढने जाएं निशां अपना
३
कोई मंज़िल नहीं अहल-ए जुनूं की ये हक़ीक़त है
के हर मंज़िल से आगे बढ़ चुका है कारवां अपना
४
ख़ुदा ने ख़ैर की, सामान-ए महशर में कमी क्या थी
दो आलम सुनने वाले दास्तां उन की, बयां अपना
५
ख़मोशी अपनी तालीम-ए ख़मोशी बन गई शाहिद
जहां वालों का दर्मां हो गया दर्द-ए नेहां अपना
Click here for background and on any passage for word meanings and explanatory discussion. abdul matiin shahid siddiqui (1911-1962) hyderabad, India-progressive, socialist/communist, columnist. He died very young, of complications due to heavy drinking. I recall only one misra that someone had composed as his obituary … apne kiye pe maut pashemaaN hai aajkal. This Ghazal is modeled after Ghalib’s ‘zikr us parivash ka aur phir bayaaN apna’ and is linked to Ghalib naqsh-e qadam in the Theme Index page.
1
juda1 sub se mohabbat ne banaaya hai jahaaN apna
zamiN apni zamiN hai, aasmaN hai aasmaaN apna 1.separate, different
The poet/lover treats mohabbat as divine spirit (sufiyaana way), almost as god. Love has created a different/unique world for him. In this world the earth and the sky are both his … different from the ordinary earth and sky. It is also possible that he is talking about a world of poetic (or socialist idealistic) imagination, different from the real/material world.
2
hameN dete haiN ahl-e aql1 ta’ana2 be-zabaani3 ka
to kya ab un ke dar4 tak DhoonDhne jaa’eN nishaaN5 apna 1.people of learning 2.sarcasm, accusation 3.silence, dumb, unable to articulate 4.door 5.identity
The ‘people of learning’ are conventional scholars (ivory tower type) bound by mainstream thinking. They accuse the poet/sufi/revolutionary and his comrades of an inability to articulate their thoughts. Does this mean that now we have to go to their door to seek our identity … are we going to define our thoughts/identity in their language.
3
koii manzil1 nahiN ahl-e-junooN2 ki ye haqiiqat3 hai
keh har manzil se aage baRh chuka hai kaarvaaN apna 1.destination 2.people of passion 3.true
It is true, I accept that there is no destination of the passionate ones i.e., they don’t have a defined ‘end state’. But that is because our caravan (endeavour, movement) has gone beyond all destinations (we reach for the sky).
4
Khuda ne Khair1 ki saaman-e-mahshar2 meN kami kya thi
do-aalam3 sun’ne vaale daastaaN4 un ki, bayaaN5 apna 1.saved, blessed 2.means of tumult 3.both worlds 4.story 5.description
This reminds me of Ghalib’s ‘zikr us parivash ka aur phir bayaaN apna’. In the spirit the poet/revolutionary seems to breath a sigh of relief that god has blessed him (and his fellow poets and revolutionaries) that there is no shortage/defect in the means of creating tumult/new thinking/passion. Both worlds are willing to hear ‘her’ story in our words. Who is ‘her’, socialist idealism.
5
Khamoshi1 apni ta’aleem2-e Khamoshi ban gaii shahid3
jahaaN vaalauN ka darmaaN4 ho gaya dard-e-nehaaN5 apna 1.silence 2.education 3.penname of the poet 4.remedy, cure 5.hidden pain
Our silence has become an example of silence, O shahid. Our hidden pan has become the balm of the people of the world. The poet and his friends nurture a hidden pain for the suffering of humanity. This hidden pain has become a source of comfort for the people of the world. I am not sure what their ‘silence’ signifies. Perhaps we are back to the theme of not being able to articulate their goals. In spite of their inability to articulate their goals, their silence is accepted because they have this hidden pain that they share with the world.
abdul matiin shahid siddiqui (1911-1962) hyderabad, India-progressive, socialist/communist, columnist. He died very young, of complications due to heavy drinking. I recall only one misra that someone had composed as his obituary … apne kiye pe maut pashemaaN hai aajkal. This Ghazal is modeled after Ghalib’s ‘zikr us parivash ka aur phir bayaaN apna’ and is linked to Ghalib naqsh-e qadam in the Theme Index page.
1
juda1 sub se mohabbat ne banaaya hai jahaaN apna
zamiN apni zamiN hai, aasmaN hai aasmaaN apna
1.separate, different
The poet/lover treats mohabbat as divine spirit (sufiyaana way), almost as god. Love has created a different/unique world for him. In this world the earth and the sky are both his … different from the ordinary earth and sky. It is also possible that he is talking about a world of poetic (or socialist idealistic) imagination, different from the real/material world.
2
hameN dete haiN ahl-e aql1 ta’ana2 be-zabaani3 ka
to kya ab un ke dar4 tak DhoonDhne jaa’eN nishaaN5 apna
1.people of learning 2.sarcasm, accusation 3.silence, dumb, unable to articulate 4.door 5.identity
The ‘people of learning’ are conventional scholars (ivory tower type) bound by mainstream thinking. They accuse the poet/sufi/revolutionary and his comrades of an inability to articulate their thoughts. Does this mean that now we have to go to their door to seek our identity … are we going to define our thoughts/identity in their language.
3
koii manzil1 nahiN ahl-e-junooN2 ki ye haqiiqat3 hai
keh har manzil se aage baRh chuka hai kaarvaaN apna
1.destination 2.people of passion 3.true
It is true, I accept that there is no destination of the passionate ones i.e., they don’t have a defined ‘end state’. But that is because our caravan (endeavour, movement) has gone beyond all destinations (we reach for the sky).
4
Khuda ne Khair1 ki saaman-e-mahshar2 meN kami kya thi
do-aalam3 sun’ne vaale daastaaN4 un ki, bayaaN5 apna
1.saved, blessed 2.means of tumult 3.both worlds 4.story 5.description
This reminds me of Ghalib’s ‘zikr us parivash ka aur phir bayaaN apna’. In the spirit the poet/revolutionary seems to breath a sigh of relief that god has blessed him (and his fellow poets and revolutionaries) that there is no shortage/defect in the means of creating tumult/new thinking/passion. Both worlds are willing to hear ‘her’ story in our words. Who is ‘her’, socialist idealism.
5
Khamoshi1 apni ta’aleem2-e Khamoshi ban gaii shahid3
jahaaN vaalauN ka darmaaN4 ho gaya dard-e-nehaaN5 apna
1.silence 2.education 3.penname of the poet 4.remedy, cure 5.hidden pain
Our silence has become an example of silence, O shahid. Our hidden pan has become the balm of the people of the world. The poet and his friends nurture a hidden pain for the suffering of humanity. This hidden pain has become a source of comfort for the people of the world. I am not sure what their ‘silence’ signifies. Perhaps we are back to the theme of not being able to articulate their goals. In spite of their inability to articulate their goals, their silence is accepted because they have this hidden pain that they share with the world.
