For word meanings and explanatory discussion in English click on the tabs marked “Roman” or “Notes”.
Recitation
کفر اور اسلام اے واعظ ۔ سراجؔ اورنگابادی
۱
عمل سے مے پرستوں کے تجھے کیا کام اے واعظ
شرابِ شوق کا تو نے پیا نئیں جام اے واعظ
۲
لگے گا سنگِ خجلت شیشۂ ناموس پر تیرے
عبث ہم بے گناہوں کو نہ کر بدنام اے واعظ
۳
نہیں ہے اِمتیازِ نیک و بد چشمِ حقیقت میں
مجھے یکساں ہوا ہے کفر اور اسلام اے واعظ
۴
نیازِ بے خودی بہتر نمازِ خود نمائی سے
نہ کر ہم پختہ مغزوں سے خیالِ خام اے واعظ
۵
کلامِ نقطۂ علم مختصر ہے سب معانی کا
بیان منطق درسی کو نہیں انجام اے واعظ
۶
دو شیریں لب کے کڑوے بول امرت ہیں میرے حق میں
تجھے معلوم کیا ہے لذّتِ دشنام اے واعظ
۷
سراجؔ اُس کعبۂ جاں کے تصوّر کو کیا ثمرن
یہی وردِ سحر ہے اور دعائے شام اے واعظ
कुफ़्र और इस्लाम अए वा’एज़ – सिराज औरंगाबादी
१
अमल से मय-परस्तौं के तुझे क्या काम अए वा’एज़
शराब-ए शौक़ का तू ने पिया नईं जाम अए वा’एज़
२
लगेगा संग-ए ख़जलत शीशा-ए नामूस पर तेरे
अबस हम बेगुनाहौं को न कर बदनाम अए वा’एज़
३
नहीं है इम्तियाज़-ए नेक ओ बद चश्म-ए हक़ीक़त में
मुझे यकसां हुआ है कुफ़्र और इस्लाम अए वा’एज़
४
नियाज़-ए बेख़ुदी बेहतर नमाज़-ए ख़ुदनुमाई से
न कर हम पुख़्ता मग़्ज़ौं से ख़याल-ए ख़ाम अए वा’एज़
५
कलाम-ए नुक़्ता-ए इल्म मुख़्तसर है सब म’आनी का
बयान-ए मंतक़-ए दरसी को नहीं अंजाम अए वा’एज़
६
दो शीरीं लब के कढवे बोल अमृत हैं मेरे हक़ में
तुझे मालूम क्या है लज़्ज़त-ए दुश्नाम अए वा’एज़
७
सिराज उस काबा-ए जां के तसव्वुर को क्या समरन
यही विर्द-ए सहर है और दुआ-ए शाम अए वा’एज़
Click here for background and on any passage for word meanings and explanatory discussion. syed sirajuddin siraj auraNgabadi (1715-1763), showed passion and impatience early in life, left home and became a mendicant. He composed verse both in faarsi and in urdu. He was tracked down and brought home and kept under guard until after he mentally stabilized. He lost much of his work but was finally able to complete his diivaan. There is a strong mystical/sufiyaana stream to his verse. He did write some romantic Ghazal as well as long narrative verse.
1
amal1 se mai-parastoN2 ke tujhe kya kaam aye vaa’ez3
sharaab-e shauq4 ka tu ne piya naiiN jaam5 aye vaa’ez 1.actions, conduct, character 2.wine-lovers 3.preacher 4.desire, love 5.cup
The preacher has been obnoxious and has been lecturing wine-drinkers. The poet protests … O preacher, what do you have to do with the character of wine-lovers. You have never had a drink from the cup of the wine of love. How would you know what they feel.
2
lagega saNg1-e Khajlat2 sheesha-e naamuus3 par tere
abas4 hum be-gunahoN5 ko na kar badnaam6 aye vaa’ez 1.rock 2.shame 3.dignity, reputation 4.unjustified 5.blame-less 6.bad-mouth
O preacher, we are blame-less/innocent. Do not bad-mouth us for no reason, otherwise the mirror of your reputation will crack when rocks of shame hit it.
3
nahiN hai imtiyaaz1-e nek2 o bad3 chashm4-e haqeeqat5 meN
mujhe yaksaaN6 hua hai kufr7 aur islaam aye vaa’ez 1.differentiation, partiality 2.good 3.bad 4.eyes 5.truth, god 6.equal 7.non-belief, non-islam
Here ‘nek o bad’ is used to mean a superficial labeling by faith name. In the eye of god there is no partiality towards such labels. O vaa’ez, for me there is no difference between islaam and non-islaam.
4
niyaaz1-e be-Khudi2 behtar3 namaaz-e Khud-numaai4 se
na kar hum puKhta-maGhazoN5 se Khayaal-e Khaam6 aye vaa’ez 1.devotional offering 2.trance, forgetting self, wiping ego 3.better 4.displaying oneself, advertising 5.mature brains, wise 6.defective
Making an offering through forgetting the self and concentrating on the divine/beloved is better than a display of ritual prayer. O vaa’ez, do not speak of your defective thoughts to us who already know of mysticism.
5
kalaam1-e nuqta2-e ilm3 muKhtasar4 hai sab m’aani5 ka
bayaan6-e mantaq7-e darsi8 ko naiiN anjaam9 aye vaa’ez 1.spoken word 2.dot 3.knowledge 4.short, brief 5.meaning 6.narration, description 7.logic 8.lesson 9.end
Here ‘ilm’ is used for mystical knowledge. The summary of all meaning is contained in one dot of mystical knowledge, while lessons in logic (worldly knowledge) go round and round with no end in sight. The same theme repeated by akbar allahabadi …
falsafi ko bahs ke andar Khuda milta nahiN
Dor ko suljha raha hai aur sira milta nahiN
6
do shiiriiN1 lab2 ke kaRve3 bol amrit4 haiN mere haq5 meN
tujhe maaloom kya hai lazzat6-e dushnaam7 aye vaa’ez 1.sweet 2.lips 3.bitter 4.nectar of life 5.towards/for 6.pleasure 7.abuse
Even bitter words from the beloved’s sweet lips are like nectar for me. O vaa’ez what do you know about the joy of abuse (at the hands of the beloved).
7
siraaj1 iss kaaba2-e jaaN3 ke tasavvur4 ko kya samran5
yahi vird6-e sahar7 hai aur duaa-e shaam aye vaa’ez 1.pen-name of the poet 2.focal point of prayer/devotion 3.life, soul 4.thought, imagination 5.prayer, chant 6.incantation 7.dawn, morning
The focal point of devotion can be the beloved or god. siraaj, the poet, has made this his chant with incantions and prayers in the morning and evening.
syed sirajuddin siraj auraNgabadi (1715-1763), showed passion and impatience early in life, left home and became a mendicant. He composed verse both in faarsi and in urdu. He was tracked down and brought home and kept under guard until after he mentally stabilized. He lost much of his work but was finally able to complete his diivaan. There is a strong mystical/sufiyaana stream to his verse. He did write some romantic Ghazal as well as long narrative verse.
1
amal1 se mai-parastoN2 ke tujhe kya kaam aye vaa’ez3
sharaab-e shauq4 ka tu ne piya naiiN jaam5 aye vaa’ez
1.actions, conduct, character 2.wine-lovers 3.preacher 4.desire, love 5.cup
The preacher has been obnoxious and has been lecturing wine-drinkers. The poet protests … O preacher, what do you have to do with the character of wine-lovers. You have never had a drink from the cup of the wine of love. How would you know what they feel.
2
lagega saNg1-e Khajlat2 sheesha-e naamuus3 par tere
abas4 hum be-gunahoN5 ko na kar badnaam6 aye vaa’ez
1.rock 2.shame 3.dignity, reputation 4.unjustified 5.blame-less 6.bad-mouth
O preacher, we are blame-less/innocent. Do not bad-mouth us for no reason, otherwise the mirror of your reputation will crack when rocks of shame hit it.
3
nahiN hai imtiyaaz1-e nek2 o bad3 chashm4-e haqeeqat5 meN
mujhe yaksaaN6 hua hai kufr7 aur islaam aye vaa’ez
1.differentiation, partiality 2.good 3.bad 4.eyes 5.truth, god 6.equal 7.non-belief, non-islam
Here ‘nek o bad’ is used to mean a superficial labeling by faith name. In the eye of god there is no partiality towards such labels. O vaa’ez, for me there is no difference between islaam and non-islaam.
4
niyaaz1-e be-Khudi2 behtar3 namaaz-e Khud-numaai4 se
na kar hum puKhta-maGhazoN5 se Khayaal-e Khaam6 aye vaa’ez
1.devotional offering 2.trance, forgetting self, wiping ego 3.better 4.displaying oneself, advertising 5.mature brains, wise 6.defective
Making an offering through forgetting the self and concentrating on the divine/beloved is better than a display of ritual prayer. O vaa’ez, do not speak of your defective thoughts to us who already know of mysticism.
5
kalaam1-e nuqta2-e ilm3 muKhtasar4 hai sab m’aani5 ka
bayaan6-e mantaq7-e darsi8 ko naiiN anjaam9 aye vaa’ez
1.spoken word 2.dot 3.knowledge 4.short, brief 5.meaning 6.narration, description 7.logic 8.lesson 9.end
Here ‘ilm’ is used for mystical knowledge. The summary of all meaning is contained in one dot of mystical knowledge, while lessons in logic (worldly knowledge) go round and round with no end in sight. The same theme repeated by akbar allahabadi …
falsafi ko bahs ke andar Khuda milta nahiN
Dor ko suljha raha hai aur sira milta nahiN
6
do shiiriiN1 lab2 ke kaRve3 bol amrit4 haiN mere haq5 meN
tujhe maaloom kya hai lazzat6-e dushnaam7 aye vaa’ez
1.sweet 2.lips 3.bitter 4.nectar of life 5.towards/for 6.pleasure 7.abuse
Even bitter words from the beloved’s sweet lips are like nectar for me. O vaa’ez what do you know about the joy of abuse (at the hands of the beloved).
7
siraaj1 iss kaaba2-e jaaN3 ke tasavvur4 ko kya samran5
yahi vird6-e sahar7 hai aur duaa-e shaam aye vaa’ez
1.pen-name of the poet 2.focal point of prayer/devotion 3.life, soul 4.thought, imagination 5.prayer, chant 6.incantation 7.dawn, morning
The focal point of devotion can be the beloved or god. siraaj, the poet, has made this his chant with incantions and prayers in the morning and evening.
