For word meanings and explanatory discussion in English click on the tabs marked “Roman” or “Notes”.
Recitation
mehdi hasan
کیا خاک مسلماں ہوں گے ۔ مومن خاں مومنؔ
۱
دفن جب خاک میں ہم سوختہ ساماں ہوں گے
فِلس ماہی کے گلِ شمع شبستاں ہوں گے
۲
ناوک انداز جدھر دیدۂ جاناں ہوں گے
نیم بسمل کئی ہوں گے کئی بے جاں ہوں گے
۳
تابِ نظّارہ نہیں آئنہ کیا دیکھنے دوں
اور بن جائیں گے تصویر جو حیراں ہوں گے
۴
تو کہاں جائے گی کچھ اپنا ٹِھکانہ کر لے
ہم تو کل خوابِ عدم میں شبِ ہجراں ہوں گے
۵
ناصحا دل میں تُو اتنا تو سمجھ اپنے کہ ہم
لاکھ ناداں ہوئے کیا تجھ سے بھی ناداں ہوں گے
۶
کر کے زخمی مجھے نادم ہوں یہ ممکن ہی نہیں
گر وہ ہوں گے بھی تو بے وقت پشیماں ہوں گے
۷
ایک ہم ہیں کہ ہوئے ایسے پشیمان کہ بس
ایک وہ ہیں کہ جنہیں چاہ کے ارماں ہوں گے
۸
ہم نکالیں گے سُن اے موجِ ہوا بل تیرا
اس کی زلفوں کے اگر بال پریشاں ہوں گے
۹
صبر یا رب مری وحشت کا پڑے گا کہ نہیں
چارہ فرما بھی کبھی قیدئ زنداں ہوں گے
۱۰
مِنّتِ حضرتِ عیسیٰ نہ اٹھائیں گے کبھی
زندگی کے لیے شرمندۂ احساں ہوں گے
۱۱
تیرے دل تفتہ کی تربت پہ عدو جھوٹا ہے
گل نہ ہوں گے شررِ آتشِ سوزاں ہوں گے
۱۲
غور سے دیکھتے ہیں طوف کو آہوئے حرم
کیا کہیں اس کے سگِ کوچہ کے قرباں ہوں گے
۱۳
داغِ دل نکلیں گے تربت سے مری جوں لالہ
یہ وہ اخگر نہیں جو خاک میں پنہاں ہوں گے
۱۴
چاکِ پردہ سے یہ غمزے ہیں تو اے پردہ نشیں
ایک میں کیا کہ سبھی چاک گریباں ہوں گے
۱۵
پھر بہار آئی وہی دشت نوردی ہوگی
پھر وہی پاؤں وہی خارِ مغیلاں ہوں گے
۱۶
سنگ اور ہاتھ وہی وہ ہی سر و داغِ جنون
وہ ہی ہم ہوں گے وہی دشت و بیاباں ہوں گے
۱۷
عمر ساری تو کٹی عشقِ بتاں میں مومنؔ
آخری وقت میں کیا خاک مسلماں ہوں گے
मुसलमां होंगे – मोमिन ख़ां मोमिन
१
दफ़्न जब ख़ाक में हम सोख़्ता-सामाँ होंगे
फ़िल्स माही के गुल-ए शम’-ए शबिस्ताँ होंगे
२
नावक-अंदाज़ जिधर दीदा-ए जानाँ होंगे
नीम-बिस्मिल कई होंगे कई बे-जाँ होंगे
३
ताब-ए नज़्ज़ारा नहीं आइना क्या देखने दूँ
और बन जाएँगे तस्वीर जो हैराँ होंगे
४
तू कहाँ जाएगी कुछ अपना ठिकाना कर ले
हम तो कल ख़्वाब-ए अदम में शब-ए हिज्राँ होंगे
५
नासेहा दिल में तू इतना तो समझ अपने के हम
लाख नादाँ हुए क्या तुझ से भी नादाँ होंगे
६
कर के ज़ख़्मी मुझे नादिम हों ये मुम्किन ही नहीं
गर वो होंगे भी तो बे-वक़्त पशेमाँ होंगे
७
एक हम हैं के हुए ऐसे पशेमान के बस
एक वो हैं के जिन्हें चाह के अरमाँ होंगे
८
हम निकालेंगे सुन ऐ मौज-ए हवा बल तेरा
उस की ज़ुल्फ़ों के अगर बाल परेशाँ होंगे
९
सब्र या रब मेरी वहशत का पढेगा के नहीं
चारा-फ़र्मा भी कभी क़ैदी-ए ज़िंदाँ होंगे
१०
मिन्नत-ए हज़रत-ए ईसा न उठाएँगे कभी
ज़िंदगी के लिए शर्मिंदा-ए एहसाँ होंगे
११
तेरे दिल-तफ़्ता की तुर्बत पे अदू झूटा है
गुल न होंगे शरर-ए आतिश-ए सोज़ाँ होंगे
१२
ग़ौर से देखते हैं तौफ़ को आहु-ए हरम
क्या कहें उस के सग-ए कूचा के क़ुर्बां होंगे
१३
दाग़-ए दिल निकलेंगे तुर्बत से मेरी जूँ लाला
ये वो अख़गर नहीं जो ख़ाक में पिन्हाँ होंगे
१४
चाक-ए पर्दा से ये ग़म्ज़े हैं तो ऐ पर्दा-नशीं
एक मैं क्या के सभी चाक गरेबाँ होंगे
१५
फिर बहार आई वही दश्त-नवर्दी होगी
फिर वही पाँव वही ख़ार-ए मुग़ैलाँ होंगे
१६
संग और हाथ वही वो ही सर ओ दाग़-ए जुनून
वो ही हम होंगे वही दश्त ओ बयाबाँ होंगे
१७
उम्र सारी तो कटी इश्क़-ए बुताँ में मोमिन
आख़िरी वक़्त में क्या ख़ाक मुसलमाँ होंगे
Click here for background and on any passage for word meanings and explanatory discussion. momin KhaaN momin (1800-1852), was a hakim following the profession of his father and grandfather. momin received education in arabi, faarsi, urdu and in medicine, mathematics, and astrology – which must have involved some study of astronomy, which he uses in his compositions. momin composed unabashedly about romantic themes with much witticism on his taKhallus.
1
dafn1 jab Khaak2 meN hum soKhta-saamaaN3 hoNge
fils-maahi4 ke gul5-e shama6-e shabistaaN7 hoNge 1.buried 2.earth 3.burnt, consumed, ruined 4.fish scales 5.rose petal, the burnt out wick of the candle 6.candle 7.bedchamber/grave
When soKhta saamaaN lovers/poets die and are buried, the fire that burnt in their hearts will continue to burn in their grave. It is implied that this is the fire of love. One legend about the earth is that it rests on a fish-maahi. The soKhta-saamaani of the lover will cause the scales of the fish to burn like gul-e sham’a-e shabistaaN. The burnt out wick of the candle occasionally has bits of impurities that flare out, spark momentarily. The scales of the fish that carries the earth will burn in flashes – usch is the intensity of love that continues to burn the poet/lover in his grave.
2
naavak-andaaz1 jidhar deeda-e-jaanaaN2 hoNge
niim-bismil3 kaii hoNge kaii be-jaaN hoNge 1.in the style of arrows 2.glances of the beloved 3.throat half-slit
‘niim-bismil’ is an even more painful condition than being ‘bismil’. Here the sacrificial animal is thrashing about in the throes of death. Thus, in whichever direction the beloved casts her arrow-like glances, lovers will be wounded, bodies laying around, half-dead and dead. Where she casts a sidelong glance – half drawn arrow, there will be niim bismil and where she casts her full glance, there will be dead lovers.
3
taab-e-nazzaara1 nahiN aaina kyaa dekhne duuN
aur ban jaa’eNge tasviir2 jo hairaaN3 hoNge 1.strength to bear the sight 2.tasvir ban jaana is an expression used to mean to be so surprised as to become still, stupor 3.surprised
The beloved is extremely beautiful. She also does not have the equanimity/composure to bear the sight of such beauty. So, how can the poet/lover let her look into a mirror. If he does, she will go into a stunned stupor at the surprising beauty.
4
tu1 kahaaN jaa’egi kuchh apna Thikaana2 kar le
hum to kal Khwaab-e-adam3 meN shab-e-hijraaN4 hoNge 1.tu-you, the she’r is addressed to shab-e hijraaN 2.home, shelter 3.eternal sleep 4.night of separation
The night of separation is populated with lovers/poets because of their unrequited love. If the poet/lover is dead, then ‘shab-e hijraaN’ will have no place to go. The poet is giving her advance notice – tomorrow, I will be dead, find yourselves another home. There is an implied concern for shab-e hijraaN. shab-e hijraaN has been the only companion that the poet/lover has known and the two have become familiar/intimate with each other. There is a poignancy in his concern for shab-e hijraaN. Said Ghalib …
aaye hai bekasi-e ishq pe rona Ghaalib
kis ke ghar jaayegaa sailaab-e balaa mere b’aad
5
naasehaa1 dil meN tu itnaa toh samajh apne ke hum
laakh naadaaN2 hue kyaa tujh se bhi naadaaN hoNge 1.moralist 2.simpleton
The moralist/preacher is out moralizing and trying to instruct the poet/lover to give up is wayward habits and come back to the mosque. But of course, the poet/lover will have none of it. Thus, O preacher, at least get this much through your head – we may be fools, but are we as foolish as you are (that we will fall for your stories of heaven and hell).
6
kar ke zaKhmi mujhe naadim1 hoN ye mumkin2 hi nahiN
gar3 vo hoNge bhi to be-vaqt4 pashemaaN5 hoNge 1.regretful 2.possible 3.if 4.untimely 5.repent/remorse
The beloved hurts the poet/lover. But it is impossible that she will ever regret it. If ever she repents, it will be untimely – possibly well after the poet/lover’s death.
7
ek hum haiN keh hue aise pashemaan1 keh bas
ek vo haiN keh jinheN chaah2 ke armaaN3 hoNge 1.used here to mean insulted 2.love, attention 3.desire
The poet/lover is experienced. He has gone through stages of love and experienced insult/regret – pashemaani. On the other hand, there are those who haven’t yet experienced this and want to get in. They don’t know what is in store for them. Said Ghalib …
aye taaza vaaredaan-e bisaat-e havaa-e-dil
zinhaar agar tumheN havas-e naa’e-o-nosh hai
8
ham nikaaleNge sun aye mauj1-e havaa bal2 teraa
us ki zulfoN3 ke agar baal pareshaaN4 hoNge 1.wave, gust 2.strength, power 3.tresses 4.scatter
The poet/lover warns the breeze that if it were to blow and scatter the beloved’s hair, he would get even and take away its power. The juxtaposition of havaa ke bal and curls of the zulf is also noteworthy.
9
sabr1 yaa rab2 meri vahshat3 ka paRegaa keh nahiN
chaara-farma4 bhi kabhi qaidi5-e zindaaN6 hoNge 1.patience, endurance 3.frenzy (of love) 4.provider of remedy, saviour 5.prisoner 6.prison
The poet/lover is a prisoner and is in a trance/frenzy of love. How long will he be able to endure this. Can the prisoner himself ever be a saviour … thus the answer to this rhetorical question – never. There is an alternate intepretation. sabr-paRnaa is a phrase meaning – the curse of wrongdoing. The poet/lover has suffered through vahshat all his life. Will those who have caused him this pain every be punished, O god. Will the chaara-farmaa-healers ever be put in prison? Here chaara-farmaa is used sarcastically.
10
minnat1-e hazrat2-e isaa3 na uThaaeNge kabhi
zindagi ke liye sharminda4-e ehsaaN5 hoNge 1.plead, beg 2.honorific such as ‘respected’ 3.Jesus 4.obliged 5.favour, kindness
Jesus is supposed to raise the dead back to life. I will never beg/plead/pray to blessed Jesus. How can I allow myself to be obliged to him for the favour of life.
11
tere1 dil-tafta2 ki turbat3 pe adu4 jhooTaa hai
gul5 na hoNge sharar6-e aatish7-e sozaaN8 hoNge 1.yours, here the poet is addressing himself 2.burnt heart 3.tomb, grave 4.rival, enemy 5.extinguished 6.sparks, flames 7.fire 8.burning
The poet/lover is sure that the fire of his love will continue to burn even after his death. His rival will be proven wrong. Even in the grave, his burnt heart will not be extinguished. Flames of love will continue to burn.
12
Ghaur1 se dekhte haiN tauf2 ko aahu3-e haram4
kya kaheN us ke sag5-e koocha6 ke qurbaaN7 hoNge 1.care, caution 2.circumambulation, ritual circling in devotion 3.deer 4.kaaba 5.dogs 6.street 7.sacrifice
There are multiple implications here. The beloved is an idol, worshipped like god. So, her street is like the kaaba, the house of god. Around the kaaba there is supposed to be a sanctuary where no violence is permitted. The deer/lovers around the haram/beloved’s street are cautiously looking for an opportunity to perform ritual circumambulations – but what can I say, in spite of the sanctuary, they will be victims of the dogs of her street. The dogs of her street might be her doorkeepers.
13
daaGh1-e dil nikleNge turbat2 se meri juuN3 laala4
ye vo aKhgar5 nahiN jo Khaak6 meN pinhaaN7 hoNge 1.scars, wounds 2.grave 3.like, similar to 4.tulips 5.burning embers 6.ground, earth 7.hidden
The scars of heart will rise from my tomb like tulips. These are not those embers which will remain hidden in the ground.
14
chaak1-e parda se ye Ghamze2 haiN to aye parda-nashiN3
ek maiN kyaa ke sabhi chaak-garebaaN4 hoNge 1.tear, slit 2.mischievous/suggestive/enticing glances 3.beloved who observes purdah 4.torn collar, distressed
O, purdah observing beloved, if you cast such enticing glances through the slits in the purdah, then not just me, everyone else will also run around in a frenzy (of love) with their collars torn.
15
phir bahaar1 aaii vahi dasht-navardi2 hogi
phir vahi paa’uN vahi Khaar-e-muGhilaaN3 hoNge 1.spring 2.wilderness wandering 3.thorns of dry brush/babool
The arrival of spring is a trigger of the frenzy of love. In this frenzy the poet lover wanders the wilderness yearning of his beloved like majnuN longing for laila. Of course, his feet will encounter thorns and get bloodied.
16
saNg1 aur haath vahi vo hi sar o daaGh-e-junuN2
vo hi ham hoNge vahi dasht3 o bayaabaaN4 hoNge 1.stone, rocks 2.wounds of frenzy of love 3.wilderness 4.lonely expanse, desert
The picture is one of majnuN wandering the lonely deserts and occasionally coming into villages/towns. Because he is a frenzied, mad man, all the children will have fun throwing rocks at him.
17
umr saari toh kaTi ishq-e-butaaN1 meN momin
aaKhiri vaqt meN kyaa Khaak2 musalmaaN hoNge 1.love of idols/damsels 2.dirt/useless/ineffective
You have spent all your life chasing beautiful damsels, O momin. What use is it, how can you become an observing/believing muslim at the end of your life.
momin KhaaN momin (1800-1852), was a hakim following the profession of his father and grandfather. momin received education in arabi, faarsi, urdu and in medicine, mathematics, and astrology – which must have involved some study of astronomy, which he uses in his compositions. momin composed unabashedly about romantic themes with much witticism on his taKhallus.
1
dafn1 jab Khaak2 meN hum soKhta-saamaaN3 hoNge
fils maahi4 ke gul5-e sham’a6-e shabistaaN7 hoNge
1.buried 2.earth 3.burnt, consumed, ruined 4.fish scales 5.rose petal, the burnt out wick of the candle 6.candle 7.bedchamber/grave
When soKhta saamaaN lovers/poets die and are buried, the fire that burnt in their hearts will continue to burn in their grave. It is implied that this is the fire of love. One legend about the earth is that it rests on a fish-maahi. The soKhta-saamaani of the lover will cause the scales of the fish to burn like gul-e sham’a-e shabistaaN. The burnt out wick of the candle occasionally has bits of impurities that flare out, spark momentarily. The scales of the fish that carries the earth will burn in flashes – usch is the intensity of love that continues to burn the poet/lover in his grave.
2
naavak-andaaz1 jidhar deeda-e-jaanaaN2 hoNge
niim-bismil3 kaii hoNge kaii be-jaaN hoNge
1.in the style of arrows 2.glances of the beloved 3.throat half-slit
‘niim-bismil’ is an even more painful condition than being ‘bismil’. Here the sacrificial animal is thrashing about in the throes of death. Thus, in whichever direction the beloved casts her arrow-like glances, lovers will be wounded, bodies laying around, half-dead and dead. Where she casts a sidelong glance – half drawn arrow, there will be niim bismil and where she casts her full glance, there will be dead lovers.
3
taab-e-nazzaara1 nahiN aaina kyaa dekhne duuN
aur ban jaa’eNge tasviir2 jo hairaaN3 hoNge
1.strength to bear the sight 2.tasvir ban jaana is an expression used to mean to be so surprised as to become still, stupor 3.surprised
The beloved is extremely beautiful. She also does not have the equanimity/composure to bear the sight of such beauty. So, how can the poet/lover let her look into a mirror. If he does, she will go into a stunned stupor at the surprising beauty.
4
tu1 kahaaN jaaegi kuchh apna Thikaana2 kar le
hum to kal Khwaab-e-adam3 meN shab-e-hijraaN4 hoNge
1.tu-you, the she’r is addressed to shab-e hijraaN 2.home, shelter 3.eternal sleep 4.night of separation
The night of separation is populated with lovers/poets because of their unrequited love. If the poet/lover is dead, then ‘shab-e hijraaN’ will have no place to go. The poet is giving her advance notice – tomorrow, I will be dead, find yourselves another home. There is an implied concern for shab-e hijraaN. shab-e hijraaN has been the only companion that the poet/lover has known and the two have become familiar/intimate with each other. There is a poignancy in his concern for shab-e hijraaN. Said Ghalib …
aaye hai bekasi-e ishq pe rona Ghaalib
kis ke ghar jaayegaa sailaab-e balaa mere b’aad
5
naasehaa1 dil meN tu itnaa toh samajh apne ke hum
laakh naadaaN2 hue kyaa tujh se bhi naadaaN hoNge
1.moralist 2.simpleton
The moralist/preacher is out moralizing and trying to instruct the poet/lover to give up is wayward habits and come back to the mosque. But of course, the poet/lover will have none of it. Thus, O preacher, at least get this much through your head – we may be fools, but are we as foolish as you are (that we will fall for your stories of heaven and hell).
6
kar ke zaKhmi mujhe naadim1 hoN ye mumkin2 hi nahiN
gar3 vo hoNge bhi to be-vaqt4 pashemaaN5 hoNge
1.regretful 2.possible 3.if 4.untimely 5.repent/remorse
The beloved hurts the poet/lover. But it is impossible that she will ever regret it. If ever she repents, it will be untimely – possibly well after the poet/lover’s death.
7
ek hum haiN keh hue aise pashemaan1 keh bas
ek vo haiN keh jinheN chaah2 ke armaaN3 hoNge
1.used here to mean insulted 2.love, attention 3.desire
The poet/lover is experienced. He has gone through stages of love and experienced insult/regret – pashemaani. On the other hand, there are those who haven’t yet experienced this and want to get in. They don’t know what is in store for them. Said Ghalib …
aye taaza vaaredaan-e bisaat-e havaa-e-dil
zinhaar agar tumheN havas-e naa’e-o-nosh hai
8
ham nikaaleNge sun aye mauj1-e havaa bal2 teraa
us ki zulfoN3 ke agar baal pareshaaN4 hoNge
1.wave, gust 2.strength, power 3.tresses 4.scatter
The poet/lover warns the breeze that if it were to blow and scatter the beloved’s hair, he would get even and take away its power. The juxtaposition of havaa ke bal and curls of the zulf is also noteworthy.
9
sabr1 yaa rab2 meri vahshat3 ka paRegaa keh nahiN
chaara-farma4 bhi kabhi qaidi5-e zindaaN6 hoNge
1.patience, endurance 3.frenzy (of love) 4.provider of remedy, saviour 5.prisoner 6.prison
The poet/lover is a prisoner and is in a trance/frenzy of love. How long will he be able to endure this. Can the prisoner himself ever be a saviour … thus the answer to this rhetorical question – never. There is an alternate intepretation. sabr-paRnaa is a phrase meaning – the curse of wrongdoing. The poet/lover has suffered through vahshat all his life. Will those who have caused him this pain every be punished, O god. Will the chaara-farmaa-healers ever be put in prison? Here chaara-farmaa is used sarcastically.
10
minnat1-e hazrat2-e isaa3 na uThaaeNge kabhi
zindagi ke liye sharminda4-e ehsaaN5 hoNge
1.plead, beg 2.honorific such as ‘respected’ 3.Jesus 4.obliged 5.favour, kindness
Jesus is supposed to raise the dead back to life. I will never beg/plead/pray to blessed Jesus. How can I allow myself to be obliged to him for the favour of life.
Said Ghalib …
dard minnat-kash-e davaa na hua
maiN na achchha hua, buraa na hua
11
tere1 dil-tafta2 ki turbat3 pe adu4 jhooTaa hai
gul5 na hoNge sharar6-e aatish7-e sozaaN8 hoNge
1.yours, here the poet is addressing the beloved 2.burnt heart 3.tomb, grave 4.rival, enemy 5.extinguished 6.sparks, flames 7.fire 8.burning
The poet/lover is sure that the fire of his love will continue to burn even after his death. His rival will be proven wrong. Even in the grave, his burnt heart will not be extinguished. Flames of love will continue to burn.
12
Ghaur1 se dekhte haiN tauf2 ko aahu3-e haram4
kya kaheN us ke sag5-e koocha6 ke qurbaaN7 hoNge
1.care, caution 2.circumambulation, ritual circling in devotion 3.deer 4.kaaba 5.dogs 6.street 7.sacrifice
There are multiple implications here. The beloved is an idol, worshipped like god. So, her street is like the kaaba, the house of god. Around the kaaba there is supposed to be a sanctuary where no violence is permitted. The deer/lovers around the haram/beloved’s street are cautiously looking for an opportunity to perform ritual circumambulations – but what can I say, in spite of the sanctuary, they will be victims of the dogs of her street. The dogs of her street might be her doorkeepers.
13
daaGh1-e dil nikleNge turbat2 se meri juuN3 laala4
ye vo aKhgar5 nahiN jo Khaak6 meN pinhaaN7 hoNge
1.scars, wounds 2.grave 3.like, similar to 4.tulips 5.burning embers 6.ground, earth 7.hidden
The scars of heart will rise from my tomb like tulips. These are not those embers which will remain hidden in the ground.
14
chaak1-e parda se ye Ghamze2 haiN to aye parda-nashiN3
ek maiN kyaa ke sabhi chaak-garebaaN4 hoNge
1.tear, slit 2.mischievous/suggestive/enticing glances 3.beloved who observes purdah 4.torn collar, distressed
O, purdah observing beloved, if you cast such enticing glances through the slits in the purdah, then not just me, everyone else will also run around in a frenzy (of love) with their collars torn.
15
phir bahaar1 aaii vahi dasht-navardi2 hogi
phir vahi paaNv vahi Khaar-e-muGhilaaN3 hoNge
1.spring 2.wilderness wandering 3.thorns of dry brush/babool
The arrival of spring is a trigger of the frenzy of love. In this frenzy the poet lover wanders the wilderness yearning of his beloved like majnuN longing for laila. Of course, his feet will encounter thorns and get bloodied.
16
saNg1 aur haath vahi vo hi sar o daaGh-e-junuN2
vo hi ham hoNge vahi dasht3 o bayaabaaN4 hoNge
1.stone, rocks 2.wounds of frenzy of love 3.wilderness 4.lonely expanse, desert
The picture is one of majnuN wandering the lonely deserts and occasionally coming into villages/towns. Because he is a frenzied, mad man, all the children will have fun throwing rocks at him.
17
umr saari toh kaTi ishq-e-butaaN1 meN momin
aaKhiri vaqt meN kyaa Khaak2 musalmaaN hoNge
1.love of idols/damsels 2.dirt/useless/ineffective
You have spent all your life chasing beautiful damsels, O momin. What use is it, how can you become an observing/believing muslim at the end of your life.
