gulzar-e hijaz-anand mohan gulzar dehlavi

For word meanings and explanatory discussion in English click on the “English” or “Notes” tab.

حِجاز میں ۔ آنند موہن گلذار دہلوی

۱

ہوا نور عور حقیقتاً تھا عیاں لباسِ مجاز میں

نظر آئی جِس کی جھلک ہمیں تنِ ہاشمیٔ حِجاز میں

۲

بہ خدا احد ہوا جلوہ زا جو جہاں کی محفلِ ناز میں

تو چھپائے احمدِ پاک کے نہ چھپا وہ میم دراز میں

۳

نہ تھی خودفروشی و خودسری کبھی احمدِ ہمہ ناز میں

نہ مگر جلالِ احد چھپا، کبھی اُس کے رنگِ نیاز میں

۴

تو ہی اِبتدا تو ہی اِنتہا تو ہی مصطفےٰ تو ہی مجتبےٰ

تو ہی سوز میں تو ہی ساز میں تو ہی ترک میں تو ہی تاز میں

۵

تو ہی آنِ حق، تو ہی شانِ حق، تو ہی کانِ حق، تو ہی جانِ حق

تھی اُلوہیت کی صدا نہاں تیری صوتِ نغمہ طراز میں

۶

تیری چشمِ نور ہی اصل تھی، کہ بصیرتی دمِ وصل تھی

کہ ہوئی نہ آئینۂ حیرتی جو مجازِ  آئینہ ساز میں

۷

تیرا مکّہ کعبۂ فرش ہے، تو مدینہ قبلۂ عرش ہے

کہ جہاں حبیبِ خدا رہا، تو خدا سے ناز و نیاز ہے

۸

تو ہی خِضرِ راہِ پیمبراں، تو ہی مرشدِ ہمہ مرشداں

ہیں زمانے بھر کے بشر سبھی، تیری چشمِ لطف کی آز میں

۹

خس و خار کی تو بہار ہے، گُلِ زارؔ کی تو نکھار ہے

ہے شکوہِ اِبنِ سُبُکتگیں تیرے اِنکسارِ ایاز میں

 

हिजाज़ में – आनंद मोहन गुल्ज़ार देहलवि

हुआ नूर ‘ऊर हक़ीक़तन, था अयां लिबास-ए मजाज़ में

नज़र आई जिस की झलक हमें तन-ए हाशिमी-ए हिजाज़ में

बा-ख़ुदा अहद हुआ जलवा-ज़ा, जो जहां कि महफ़िल-ए नाज़ में

तो छुपाए अहमद-ए पाक के न छुपा वो मीम दराज़ में

ना थी ख़ुद-फ़रोशी ओ ख़ुद-सरी कभी अहमद-ए हमा-नाज़ में

ना मगर जलाल-ए अहद छुपा, कभी उस के रंग-ए नियाज़ में

तु हि इब्तेदा, तु हि इंतेहा, तु हि मुस्तफ़ा, तु हि मुज्तबा

तु हि सोज़ में तु हि साज़ में, तु हि तर्क में तु हि ताज़ में

तु हि आन-ए हक़, तु हि शान-ए हक़, तु हि कान-ए हक़, तु हि जान-ए हक़

थी उलूहियत की सदा नेहां, तेरी सौत-ए नग़्मा तराज़ में

तेरी चश्म-ए नूर हि अस्ल थी, के बसीरती दम-ए वस्ल थी

के हुई ना आईना-ए हैरती, जो मजाज़-ए आईना-साज़ में

तेरा मक्का का’बा-ए फ़र्श है, तो मदीना क़िब्ला-ए अर्श है

के जहां हबीब-ए खुंदा रहा, तो ख़ुदा से नाज़ ओ नियाज़ है

तु हि ख़िज़्र-ए राह-ए पैअम्बरां, तु हि मुर्शिद-ए हमा-मुर्शिदां

हैं ज़माने भर के बशर सभी, तेरी चश्म-ए लुत्फ़ की आज़ में

ख़स ओ ख़ार की तु बहार है, गुल-ए ज़ार की तु निखार है

है शिकवा-ए इब्न-ए सुबुक्तगिं तेरे इन्केसार-ए अयाज़ में

 

Click here for background and on any passage for word meanings and explanatory discussion. anand mohan gulzar dehlavi (1926-living) has written extensively about communal harmony and has reached across community lines to write odes to many other religious figures. This is an ode to mohammed comparable to best among n’aat-e mohammadi.
1
hua noor1 ‘oor2 haqiqatan3, tha ayaaN4 libaas-e-majaaz5 meN
nazar aaii jis ki jhalak hameN tan6-e hashimi7-e hijaaz8 meN
1.(divine) light 2.bear, naked, revealed 3.in truth 4.manifest 5.dressed as or disguised as material body 6.body of 7.name of the tribe in which mohammed was born 8.area around makka/madina
In reality it was divine light that was revealed to us disguised/clothed in material/human form, which we saw a glimpse of, in a man of the hashimi tribe of hijaaz (arabia). Note: In the original from which I transcribed this it was written ‘tan-e hashimi-e majaaz’. But I think that this might be an error of kitaabat/typography. I have taken the liberty to modify it).

2
ba-Khuda ahad1 hua jalva-za2, jo jahaaN ki mahfil-e-naaz3 meN
to chhupaaye ahmad4-e paak5 ke no chhupa vo meem6 daraaz7 meN   
1.one, unique, only 2.manifest, appear 3.beautiful gathering 4.another name of mohammed 5.pure, noble 6.letter of the urdu alphabet, meem-m 7.rift, middle
This is a beautiful play on words ahad and ahmad. ‘ahad’ meaning one and only is usually used to refer to god and ahmad is one of the names of mohammed. By god, when the the light of the “one” was revealed to this beautiful world, even if you try to hide the ‘meem’ from the middle of ahmad, you could not. In other words, the light of ahad is the same as the light of ahmad.

3
na thi Khud-faroshi1 o Khud-sari2 kabhi ahmad3-e hama-naaz4 meN
na magar jalaal5-e ahad6 chhupa, kabhi us ke raNg7-e niyaaz8 meN    
1.self-promotion 2.obstinacy, pride 3.mohammed 4.embodiment of elegance 5.glory 6.one, god 7.character 8.humility
Even though there was no self-promotion or pride in mohammed (who was the embodiment of elegance), the glory of god could not be hidden/disguised by his humble character. In other words, the glory of god showed through in spite of his humility.

4
tu hi ibteda1, tu hi inteha2, tu hi mustafa3, tu hi mujtaba4
tu hi soz5 meN tu hi saaz6 meN, tu hi tark7 meN tu hi taaz8 meN    
1.beginning 2.end 3.beloved (of god) 4.chosen (by god) 5.pain, sorrow 6.music, happiness 7.giving up, inaction 8.striving
This invokes the islamic belief that mohammed’s spirit was created (the beginning, ibteda) before the rest of the universe and that mohammed was the last (inteha) of the prophets. mustafa and mujtaba are also names/titles of mohammed. Thus, you are the beginning and the end, you are the beloved and the chosen. You are with us in our sorrow and happiness, when we give up and when we strive.

5
tu hi aan1-e haq2, tu hi shaan3-e haq, tu hi kaan4-e haq, tu hi jaan5-e haq
thi uloohiyat6 ki sada7 nehaaN8, teri saut9-e naGhma-taraaz10 meN    
1.dignity 2.god, Truth, righteousness 3.glory 4.mine (as in gold mine) 5.soul, essence 6.divinity 7.sound 9.voice, call 10.song/verse making
You reflect the dignity and glory of god. You are the treasure and the soul of righteousness. Hidden in the sound of your verses (of the qur’aan) is the voice of divinity.

6
teri chashm-e-noor1 hi asl2 thi, ke baseerati3 dam4-e vasl5 thi
ke hui na aaiina-e-hairati6, jo majaaz7-e aaiina-saaz8 meN    
1.shining eye 2.real, genuine 3.able to see 4.at the time of 5.union (with god) 6.perplexed mirror 7.illusion, manifestation 8.mirror maker, god
This has reference to the belief of ‘meraaj’ – the ascension of mohammed to see god. Your shining eyes were real and retained their sight at the time of union with god (as opposed to moosa who fainted on tuur). Also in urdu poetic tradition the mirror can be perplexed as in this she’r of mir taqi mir
muNh takaa hi kare hai jis tis ka
hairati hai ye aaiina kis ka
Your eyes, O, mohammed, did not become a “perplexed mirror” when the glory of god became manifest before you.

7
tera makka k’aaba-e farsh1 hai, to madina qibla2-e arsh3 hai
ke jahaaN habib4-e Khuda raha, to Khuda se naaz-o-niyaaz5 hai     
1.floor, earth 2.focus 3.skies, heavens 4.beloved 5.playfulness and prayer
(O, mohammed) Your (city of) makka has the k’aaba towards which the (muslim) world turns and medina is the focus of heavens. (makka and madina are the two cities in which mohammed lived for substantial portions of his life). Through the places where the beloved of god (mohammed) lived we can get access to the love (of god) and his benevolence (through prayer).

8
tu hi Khizr-e-raah1-e paiambaraaN2, tu hi murshid3-e hama-murshidaaN4
haiN zamaane5 bhar ke bashar6 sabhi, teri chashm-e-lutf7 ki aaz8 meN   
1.guide of the pathway 2.messengers 3.guide 4.all guides 5.times 6.humans, people 7.eye of benevolence 8.desire
Khizr is a legendary old man featured in the Bible and in the qur’aan. He is immortal and is supposed to be constantly traveling and knows all the routes. He is the patron saint/guide of all travelers/seekers. Thus, you, O, mohammed are the Khizr of all messengers (of god). You are the guide/murshid of all guides/murshidaaN. All the people of the world desire your benevolent glance.

9
Khas1 o Khaar2 ki tu bahaar3 hai, gul-e-zaar4 ki tu nikhaar5 hai
hai shikwa6-e ibn7-e subuktagiN8 tere inkesaar9-e ayaaz10 meN    
1.straw 2.thorns 3.spring, rejuvenation 4.crying/sorrowful flower 5.freshness, blossoming 6.complaint 7.son of 8.name of the father of mahmood Ghazni 9.humility, reserve 10.name of the slave/beloved of mahmood
“ibn-e subuktagiN” is mahmood Ghazni who had a faithful and devoted slave by the name of ayaaz. Their relationship is a metaphor for platonic love and devotion. “gul-e zaar” – sorrowful/wilted flower is also a play on the pen-name of the poet … gulzaar. Thus, you, O, mohammed, rejuvenate/bring back to life straw and thorns. You refresh this sorrowful flower (gul-e zaar/gulzar – the poet). The poet also complains that mohammed is holding back his favours. Thus he is complaining like mahmood would complain if ayaaz were reserved with him.

anand mohan gulzar dehlavi (1926-living) has written extensively about communal harmony and has reached across community lines to write odes to many other religious figures.  This is an ode to mohammed comparable to best among n’aat-e mohammadi.
1
hua noor1 ‘oor2 haqiqatan3, tha ayaaN4 libaas-e-majaaz5 meN
nazar aaii jis ki jhalak hameN tan6-e hashimi7-e hijaaz8 meN

1.(divine) light 2.bear, naked, revealed 3.in truth 4.manifest 5.dressed as or disguised as material body 6.body of 7.name of the tribe in which mohammed was born 8.area around makka/madina

In reality it was divine light that was revealed to us disguised/clothed in material/human form, which we saw a glimpse of, in a man of the hashimi tribe of hijaaz (arabia).  Note:  In the original from which I transcribed this it was written ‘tan-e hashimi-e majaaz’.  But I think that this might be an error of kitaabat/typography.  I have taken the liberty to modify it).
2
ba-Khuda ahad1 hua jalva-za2, jo jahaaN ki mahfil-e-naaz3 meN
to chhupaaye ahmad4-e paak5 ke no chhupa vo meem6 daraaz7 meN

1.one, unique, only 2.manifest, appear 3.beautiful gathering 4.another name of mohammed 5.pure, noble 6.letter of the urdu alphabet, meem-m 7.rift, middle

This is a beautiful play on words  ahad and ahmad.  ‘ahad’ meaning ‘one and only’ is usually used to refer to god and ahmad is one of the names of mohammed.  By god, when the the light of the “one” was revealed to this beautiful world, even if you try to hide the ‘meem’ from the middle of ahmad, you could not.  In other words, the light of ahad is the same as the light of ahmad.
3
na thi Khud-faroshi1 o Khud-sari2 kabhi ahmad3-e hama-naaz4 meN
na magar jalaal5-e ahad6 chhupa, kabhi us ke raNg7-e niyaaz8 meN

1.self-promotion 2.obstinacy, pride 3.mohammed 4.embodiment of elegance 5.glory 6.one, god 7.character 8.humility

Even though there was no self-promotion or pride in mohammed (who was the embodiment of elegance), the glory of god could not be hidden/disguised by his humble character.  In other words, the glory of god showed through in spite of his humility.
4
tu hi ibteda1, tu hi inteha2, tu hi mustafa3, tu hi mujtaba4
tu hi soz5 meN tu hi saaz6 meN, tu hi tark7 meN tu hi taaz8 meN

1.beginning 2.end 3.beloved (of god) 4.chosen (by god) 5.pain, sorrow 6.music, happiness 7.giving up, inaction 8.striving

This invokes the islamic belief that mohammed’s spirit was created (the beginning, ibteda) before the rest of the universe and that mohammed was the last (inteha) of the prophets.  mustafa and mujtaba are also names/titles of mohammed.  Thus, you are the beginning and the end, you are the beloved and the chosen.  You are with us in our sorrow and happiness, when we give up and when we strive.
5
tu hi aan1-e haq2, tu hi shaan3-e haq, tu hi kaan4-e haq, tu hi jaan5-e haq
thi uloohiyat6 ki sada7 nehaaN8, teri saut9-e naGhma-taraaz10 meN

1.dignity 2.god, Truth, righteousness 3.glory 4.mine (as in gold mine) 5.soul, essence 6.divinity 7.sound 9.voice, call 10.song/verse making

You reflect the dignity and glory of god.  You are the treasure and the soul of righteousness.  Hidden in the sound of your verses (of the qur’aan) is the voice of divinity.
6
teri chashm-e-noor1 hi asl2 thi, ke baseerati3 dam4-e vasl5 thi
ke hui na aaiina-e-hairati6, jo majaaz7-e aaiina-saaz8 meN

1.shining eye 2.real, genuine 3.able to see 4.at the time of 5.union (with god) 6.perplexed mirror 7.illusion, manifestation 8.mirror maker, god

This has reference to the belief of ‘meraaj’ – the ascension of mohammed to see god.  Your shining eyes were real and retained their sight at the time of union with god (as opposed to moosa who fainted on tuur).  Also in urdu poetic tradition the mirror can be perplexed as in this she’r of mir taqi mir
muNh takaa hi kare hai jis tis ka
hairati hai ye aaiina kis ka
Your eyes, O, mohammed, did not become a “perplexed mirror” when the glory of god became manifest before you.
7
tera makka k’aaba-e farsh1 hai, to madina qibla2-e arsh3 hai
ke jahaaN habib4-e Khuda raha, to Khuda se naaz-o-niyaaz5 hai

1.floor, earth 2.focus 3.skies, heavens 4.beloved 5.playfulness and prayer

(O, mohammed) Your (city of) makka has the k’aaba towards which the (muslim) world turns and medina is the focus of heavens.  (makka and madina are the two cities in which mohammed lived for substantial portions of his life).  Through the places where the beloved of god (mohammed) lived we can get access to the love (of god) and his benevolence (through prayer).
8
tu hi Khizr-e-raah1-e paiambaraaN2, tu hi murshid3-e hama-murshidaaN4
haiN zamaane5 bhar ke bashar6 sabhi, teri chashm-e-lutf7 ki aaz8 meN

1.guide of the pathway 2.messengers 3.guide 4.all guides 5.times 6.humans, people 7.eye of benevolence 8.desire

Khizr is a legendary old man featured in the Bible and in the qur’aan.  He is immortal and is supposed to be constantly traveling and knows all the routes.  He is the patron saint/guide of all travelers/seekers.  Thus, you, O, mohammed are the Khizr of all messengers (of god).  You are the guide/murshid of all guides/murshidaaN.  All the people of the world desire your benevolent glance.
9
Khas1 o Khaar2 ki tu bahaar3 hai, gul-e-zaar4 ki tu nikhaar5 hai
hai shikwa6-e ibn7-e subuktagiN8 tere inkesaar9-e ayaaz10 meN

1.straw 2.thorns 3.spring, rejuvenation 4.crying/sorrowful flower 5.freshness, blossoming 6.complaint 7.son of 8.name of the father of mahmood Ghazni 9.humility, reserve 10.name of the slave/beloved of mahmood

“ibn-e subuktagiN” is mahmood Ghazni who had a faithful and devoted slave by the name of ayaaz.  Their relationship is a metaphor for platonic love and devotion.  “gul-e zaar” – sorrowful/wilted flower is also a play on the pen-name of the poet … gulzaar.  Thus, you, O, mohammed, rejuvenate/bring back to life straw and thorns.  You refresh this sorrowful flower (gul-e zaar/gulzar – the poet).  The poet also complains that mohammed is holding back his favours.  Thus he is complaining like mahmood would complain if ayaaz were reserved with him.

Key Search Words: n’aat-e mohammadi, cross religious

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