Recitation
٧٥
ہاں اُسی کی رو میں روحِ صفدری آگے بڑھی
خامشی کانپی، نشیدِ حیدری آگے بڑھی
تھرتھرآئیں ظلمتیں، پیغمبری آگے بڑھی
جگمگائی صبح، تابِ داوری آگے بڑھی
اِس زمیں کو داد اوجِ آسماں دینے لگا
ذرّہ ذرّہ قبلہ رو ہو کر اذاں دینے لگا
٧٦
ہیبتِ حق دہشت انگیزوں پہ طاری ہو گئی
ہر پلک آنکھیں جھکیں ڈر کر تو بھاری ہو گئی
تاجداری کی جلالت غرقِ خواری ہو گئی
پارہ، پارہ آبروئے شہر یاری ہو گئی
خون کے بادل اُٹھے قلعوں کی جانب مڑ گئے
اور یوں برسے پہاڑوں کے پرخچے اُ ڑ گئے
٧٧
نوحہِ غم بن گیا ہر نغمعہؑ فتح و ظفر
دابِ حق سے زلزلے خود ہو گئے زیر و زبر
قصر کی تکمیل سے اُبھری شکستِ بام و در
فرقِ شاہنشاہ پر گھنُ بن گئی قند یلِ زر
گردنیں خود ا پنی ہی تیغوں سے کٹ کر رہ گئیں
کشتیاں ساحل پر آ تے ہی اُلٹ کر رہ گئیں
٧٨
صاحبانِ آب و ساغر دشت و صحرا بن گئے
خستگانِ تشنہ لب تسنیم و طوبیٰ بن گئے
دیو پیکر صیدِ مرگِ صبر پیما بن گئے
اور جو بیجان تھے رشکِ مسیحا بن گئے
کیا غضب ہے جو ڈراتے تھے وہ خود ہی ڈر گئے
یہ عجب ہے جی اُٹھے مقتول، قاتل مر گئے
٧٩
یوں بجھا کر رکھ دئے آہوں نے دولت کے دئے
آنسوں میں بہہ گئے طبل و علم کے دبدبے
بیڑ یوں کی گو نج سے ایوان تھرّانے لگے
ایک بی بی کی خطابت نے وہ ڈالے زلزلے
اشکِ خوں روشن ہوے نظروں سے تارے گر گئے
خا ک پر قصرِ حکومت کے منارے گر گئے
٨٠
گوہرِ خوش آب نے شعلے کو پانی کر دیا
ضعفُ نے طاقت کو صیدِ ناتوانی کر دیا
فقر نے دولت کو محوِ نوحہ خوانی کر دیا
دین نے دنیا کو وقفِ سرگرانی کر دیا
صرف ایک تنویر نے ظلمت کی خندق پاٹ دی
پنکھڑی کی دھار نے لوہے کی گردن کاٹ دی
٨١
اہلِ دل سے کہہ رہی ہے یہ موُ رِّخ کی زباں
بعد پیغمبر ہوی تھیں کس قدر سرگوشیاں
چھا گیا تھا ہر طرف کس طرح دولت کا دھواں
کیا دبے پائوں چلے تھے سازشوں کے کارواں
اب بھی اِن امواج میں ڈوبی پڑی ہے کربلا
ہاں اُنھیں کی ایک تا ریخی کڑی ہے کربلا
٨٢
کربلا میں امرِ حق کی برتری سے جنگ تھی
طاقتِ نانِ شعیرِ حیدری سے جنگ تھی
عظمتِ دیر ینہِ پیغمبری سے جنگ تھی
جس کا قرآں میں ہے ذکر اُس داوری سے جنگ تھی
کب نِفاق اربابِ حق سے برسرِ پیکار تھا
وہ خدا پر آخری لات و ہبل کا وار تھا
٨٣
کفر نے کاٹا نہیں تھا مصحفِ ناطق کا سر
اصل میں قران وہ پھینکا گیا تھا پھاڑ کر
حملہ آور ابنِ حیدر پہ نہ تھے اربابِ شر
ضرب تھی وہ اصل میں اِسلام کی بنیاد پر
چند جانبازوں کی جانب رُخ نہ تھا آ فات کا
دن پہ وہ در اصل دھاوا تھا اندھیری رات کا
٨٤
وہ نہ تھااُفتادِ طشتِ حق کاصوتی اِرتعاش
مصطفےٰ سے دُشمنی کاوہ ہوا تھا راز فاش
خیمہؑ شبیر کو گھیرے نہیں تھے بد قماش
گردنِ حق کے لئے تھی ریسماں کی وہ تلاش
اشقیاؑ جھپٹے نہ تھے اِبنِ شہِ لولاک پر
اصل میں بتُ آستینوں سے گرے تھے خاک پر
75
हाँ उसी की रौ में रूह ए सफ़्दरी आगे बढ़ी
ख़ामुशी कांपी, नशेद ए हैदरी आगे बढ़ी
थरथराई ज़ुल्मतें, पैग़मबरी आगे बढ़ी
जगमगाई सुबह, ताब ए दावरी आगे बढ़ी
इस ज़मीं को दाद ओज ए आसमां देने लगा
ज़र्रा ज़र्रा क़िबला रू हो कर अज़’आं देने लगा
76
हैबत ए हक़ दहशत अंगेज़ों पे तारी हो गई
हर पलक आँखें झुकीं डर कर तो भारी हो गई
ताज्दारी की जलालत ग़र्क़ ए ख़्वारी हो गई
पारा पारा आबरू ए शहरयारी हो गई
ख़ून के बादल उठे क़िल’औं की जानिब मुड गए
और यूँ बरसे पहाड़ों के परख़चे उड़ गए
77
नौहा ए ग़म बन गया हर नग़मा ए फ़तह ओ ज़फ़र
दाब ए हक़ से ज़लज़ले ख़ुद हो गए ज़ेर ओ ज़बर
क़स्र की तकमील से उभरी शिकस्त ए बाम ओ दर
फ़र्क़ ए शाहंशाह पर घन बन गई किंदील ए ज़र
गर्दनें ख़ुद अपनी ही तेगों से कट कर रह गईं
किश्तियाँ साहिल पर आते ही उलट कर रह गईं
78
साहिबान ए आब ओ साग़र दश्त ओ सेहरा बन गए
ख़स्तगान ए तिश्ना लब तस्नीम ओ तूबा बन गए
देव पैकर सैद ए मरग ए सब्र पैमां बन गए
और जो बेजान थे रश्क ए मसीहा बन गए
क्या ग़ज़ब है जो डराते थे वो ख़ुद ही डर गए
ये अजब है जी उठे मक़्तूल, क़ातिल मर गए
79
यूँ बुझा कर रख दिये आहों ने दौलत के दिए
आंसुओं में बह गए तब्ल ओ अलम के दबदबे
बेड़ियों की गूँज से ऐवान थर्राने लगे
एक बीबी की ख़ीताबत ने वो डाले ज़लज़ले
अश्क ए ख़ूं रौशन हुए नज़रों से तारे गिर गए
ख़ाक पर क़स्र ए हुकूमत के मीनारे गिर गए
80
गौहर ए ख़ुश आब ने शोले को पानी कर दिया
ज़ो’अफ़ ने ताक़त को सैद ए नातवानी कर दिया
फ़क़्र ने दौलत को महव ए नौहा ख़्वानी कर दिया
दीन ने दुनिया को वक़्फ़ ए सरगरानी कर दिया
सिर्फ़ एक तनवीर ने ज़ुल्मत की ख़न्दक़ पाट दी
पंखडी की धार ने लोहे की गर्दन काट दी
81
अहल ए दिल से कह रही है ये मो’अरिख़ की ज़बां
बाद ए पैग़म्बर हुई थीं किस क़दर सरगोशियाँ
छा गया था हर तरफ़ किस तरह दौलत का धुआं
क्या दबे पाओं चले थे साज़िशों के कारवां
अब भी इन अमवाज में डूबी पड़ी है करबला
हाँ उन्हीं की एक तारीख़ी कड़ी है करबला
82
करबला में अम्र ए हक़ की बरतरी से जंग थी
ताक़त ए नान ए श’ईर ए हैदरी से जंग थी
अज़्मत ए देरीना ए पैग़म्बरी से जंग थी
जिस का क़ुर’आं में है ज़िक्र उस दावरी से जंग थी
कब निफ़ाक़ अरबाब ए हक़ से बरसर ए पैकार था
वो ख़ुदा पर आख़री लात ओ हबल का वार था
83
कुफ़्र ने काटा नहीं था मुसहिफ़ ए नातिक़ का सर
असल में क़ुर’आन वो फैंका गया था फाड़ कर
हमला आवर इब्न ए हैदर पे न थे अरबाब ए शर
ज़र्ब थी वो असल में इस्लाम की बुनियाद पर
चन्द जांबाज़ों की जानिब रुख़ न था आफ़ात का
दिन पे वो दर असल धावा था अँधेरी रात का
84
वो न था उफ़्ताद ए तश्त ए हक़ का सूती इरते’आश
मुस्तफ़ा से दुश्मनी का वो हुआ था राज़ फ़ाश
ख़ैमा ए शब्बीर को घेरे नहीं थे बद क़माश
गरदन ए हक़ के लिए थी रेसमां की वो तलाश
अश्क़िया झपटे न थे इब्न ए शह ए लौलाक पर
असल में बुत आस्तीनों से गिरे थे ख़ाक पर
75
haN usi ki rau1 meN rooh e safdari2 aage baRhi
Khamushi3 kaaNpi, nashed4 e hyderi5 aage baRhi
thartharaiiN zulmateN6, paiGhambari7 aage baRhi
jagmagaaii subah, taab8 e daavari9 aage baRhi
is zamiN ko daad10 auj11 e aasmaN dene laga
zarra12 zarra qibla roo13 ho kar azaaN dene laga1. flow, wake 2. spirit of Safdar (another name of Ali) 3. silence (silent against ruling powers, conspiracy) 4. speech, message 5. name of Ali 6. darkness, evil 7. prophethood (message of Mohammed 8. brilliance 9. lord,god 10. compliments 11. pinnacle, apex 12. particle 13. facing qibla (Kaaba)
In the wake of the flow of that blood Ali’s spirit moved forward. Conspiracy1 shivered, Ali’ call was heard. Darknesses trembled in fear, Mohammed’s message advanced. A bright new dawn emerged, god’s brilliance was established. The very pinnacle of the skies gave praise to the earth. Every particle turned towards the Kaaba in a call for prayer.
76
haibat1 e haq2 dahshat angezoN3 pe taari4 ho gayi
har palak aankheN jhukiN Dar kar to bhari ho gayi
tajdari5 ki jalaalat6 Gharq7 e Khwaari8 ho gayi
para para9 aabroo10 e shahryari11 ho gayi
Khoon ke badal12 uThe qilauN13 ki janib muR gaye
aur yuN barse pahaRon ke paraKche uR gaye1. fear 2. righteousness 3. terror mongers 4. dominant 5. monarchy 6. grandeur 7. drown 8. disrepute 9. smithereens 10. respect 11. king 12. clouds of blood, resistance, rebellion 13. fort, seat of power
Terror mongers were overwhelmed by fear of righteousness. Eyes closed with fear, they could not look Truth in the eye (“palak bhari hona” is an expression which says that eyelids became heavy that could not be raised again. To raise eyelids is to face others as equal. “aankhen jhukiN” means eyelids were lowered, unable to “look you in the eye”). The grandeur of monarchy was drowned in disrepute. Respect for monarchy was broken into smithereens. Defiance rose and turned towards seats of power and pulverized mountains of oppression.
77
nauha1 e Gham ban gaya har naGhma2 e fatah3 o zafar4
daab5 e haq6 se zalzale Khud ho gaye zer o zabar7
qasr8 ki takmil9 se ubhri10 shikast11 e baam o dar12
farq13 e shahanshah14 par ghun15 ban gayi qindil e zar16
gardaneN Khud apni hi teGhoN17 se kaT kar rah gayiN
kishtiaN sahil18 par aate hi ulat kar rah gayiN1. lamentation 2. song 3. victory 4. success 5. force 6. righteousness 7. scattered, destroyed 8. palace; 9. completion 10. emerged 11. defeat 12. roof and door 13. face 14. emperor 15. cloud, overwhelming force 16. lamp (brightness) of wealth 17. sword 18. shore
The lamentation of sorrow turned into the song of victory. The force of righteousness destroyed the forces of evil. Husain’s killing contained in itself the destruction of Yazid – in the completion of (the construction of palaces i.e. in the killing of Husain), emerged the destruction of roof and door (of the palace) – there was defeat (spiritual) in victory (physical). The face of the emperor was clouded by his very wealth. The “victors” cut their own necks with their swords. Even as their boats landed they were overturned on the shore. Landing boats is metaphorically achieving goal i.e. their goal of killing Husain and his followers. Even as the boats reached the shore, they were overturned … another reference to “victory in defeat”.
78
sahibaan1 e aab o saaGhar2 dasht o sehra3 ban gaye
Khastagaan4 e tishna lab5 tasnim6 o tuba7 ban gaye
deo paikar8 saed9 e marg10 e sabr11 paimaaN12 ban gaye
aur jo bejaan the rashk13 e masiha14 ban gaye
kya Ghazab15 hai jo Daraate the vo Khud hi Dar gaye
ye ajab16 hai ji uThe maqtool17, qaatil18 mar gaye1. owners 2. water and cup 3. synonyms for wilderness, desert 4. wounded 5. thirsty 6. river in paradise 7. a tree in paradise that spreads to provide cover and fruit to everyone 8. giants 9. prey, targe 10. death 11. patience, endurance, steadfastness 12. determined, promised 13. envy 14. healer, Christ 15. irony 16. strange, unusual 17. killed 18. killer
The theme of “victory in defeat” continues as a metaphor and message of resistance, even if you “lose” or “get killed”, you are victorious because you speak “truth to power”. The owners of water and cup ended up in the desert wilderness. Those wounded by thirst became “Tasnim and Tuba”. Giants fell prey to the steadfast determination of martyrs. The ones who were killed rose to become the envy of Jesus. How ironical that those who terrorized were themselves terrified. Amazing that martyrs rose to eternal life and killers destroyed.
79
yuN bujha kar rakh diye aahoN ne daulat ke diye
aaNsuoN meN bah gaye tabl o alam1 ke dabdabe2
beRiyauN3 ki goonj se aiwan4 tharrane lage
ek bibi ki Khitabat5 ne vo Dale zalzale
ashk6 e Khoon raushan hue nazroN se tare gir gaye
Khaak7 par qasr8 e hukumat ke minare gir gaye1. drum and standard (flag) 2. glory 3. chains, ankle fetters 4. hallways (of palaces) 5. speech 6. tears 7. dust 8. palace
The sighs of the prisoners extinguished the “beacons of wealth”. The celebration of victory was washed away in their tears. The jangling of chains shook the hallways of power. One lady’s oratory caused such an earthquake, that the victors cried tears of blood and scales fell from their eyes. The minarets of the palaces of power crumbled into dust. This stanza focuses on the prisoners of war whose sighs and tears, jangling of chains blew and washed away signs of power. “ek bibi ki Khitabat” refers to Zainab’s (Husain’s sister) oratory in Yazid’s court which caused “earthquakes” – a near revolt in Yazid’s followers. “blood of the eyes shone” might mean “eyes became red with crying” (when people heard Zainab’s oratory) or they became angry at the injustice that had been done. “nazroN se tare girna” is also a metaphor for “scales to fall” or for people to realize/discover truth.
80
gauhar1 e Khush-aab2 ne shole ko pani kar diya3
zo’af4 ne taaqat5 ko sayd-e-natawani6 kar diya
faqr7 ne daulat ko mahv-e-nauha-Khwaani8 kar diya
deen ne duniya ko vaqf-e-sargarani9 kar diya
sirf ek tanvir10 ne zulmat11 ki Khandaq12 paaT13 di
pankhaRi ki dhaar ne lohe ki gardan kaaT di1. pearl, tears 2. beautiful brilliance (also play of words with good water and pani kar dena) 3. pani kar diya means to defeat 4. feebleness 5. strength, power 6. prey of the powerless 7. poverty, here meaning no worldly goods 8. engrossed in lamentation 9. given in care of worries/difficulties 10. ray of light 11. darkness 12. moat, ditch 13. crossed
The metaphor/imagery of a rose petal as a sharp cutting edge goes back to Iqbal in his translation of Bhartari Hari
phool ki pathi se kaT sakta hai heere ka jigar
mard e nadaaN par kalaam e narm o nazuk be-asar
Josh uses this imagery in multiple ways. See for example Stanza 73 (kaaT kar baatil ka sar apni anokhi dhar se). The brilliance of tears/pearls put to shame the glory of the palace. Weakness turned strength into its prey. Helplessness got wealth engrossed in lamentation. Righteousness consigned worldliness to the realm of worries. Just a simple ray of light bridged over the moat of darkness. The edge of a rose petal cut through the neck of steel.
81
ahl-e-dil1 se kah rahi hai ye mu’ariKh2 ki zabaN
baad-e-paiGhambar3 hui thiiN kis qadar4 sargoshiaN5
chhaa gaya tha har taraf kis tarah daulat ka dhuaN
kya dabe paoN chale the saazishoN6 ke karvaaN
ab bhi in amvaj7 meN Doobi paRi hai Karbala
haaN unhiN ki ek tariKhi7 kaRi8 hai Karbala1. people of feeling (the audience) 2. historian (the poet) 3. after the prophet 4. how much 5. whisper 6. conspiracies 7. waves 8. of history 9. link (in the chain of history)
At first reading this might sound like a narrow chain of thoughts, specific to post-Mohammed intrigues. It might even sound sectarian. But if you will allow yourselves to be seduced into thinking that Josh is using these as metaphors for conspiracies and intrigues in the halls of power and is about to lead his audience to (his) present times, making the point that such intrigues are still going on … if you think of this as a metaphor for intrigues of power for all time, then you will enjoy the composition much more. O, people of feeling, the tongue of the historian/poet says to you that after Mohammed too there were whisperings. The fog of wealth dominated everything. Caravaans of conspiracy came in with stealthy steps. Even now Karbala is drowned in the same waves. Yes, Karbala is a link in the same chain of history.
82
Karbala meN amr-e-haq1 ki bartari2 se jang thi
taaqat3 e naan-e-sha’eer-e-Haidari4 se jang thi
azmat5 e dereena6 e paiGhambari se jang thi
jis ka qura’aN meN hai zikr7 us daavari8 se jang thi
kab nifaaq9 arbab-e-haq10 se barsar-e-paikar11 tha
vo Khuda par aaKhri laat-o-habal12 ka vaar13 tha1. word of Truth 2. superiority, to prevail 3. strength 4. jau ki roti/javari bread of Ali (Ali is reputed to have led a simple life – on “bread and water” 5. greatness 6. past 7. mentioned, written 8. leadership (power struggle) 9. disagreement 10. friends of righteousness 11. engaged in war 12. pre-Islamic/pagan goddesses, daughters of Allah (pre-Islamic chief god) 13. blow, attack
Josh continues his quasi sectarian narrative but layered into this is a larger metaphorical imagery of resistance to absolute/arbitrary power. Karbala was an attack on the word of righteousness. It was an attack against the simple values exemplified by Ali. It was a war against the established glory of the prophet. It was an attack against the power grab mentioned in the Qura’an. You think dissenters were at war with the friends of righteousness, in reality it was the latest blow of pre-Islamic paganism on god.
83
kufr1 ne kaaTa nahiN tha mus-hif-e-natiq2 ka sar
asl meN Quraan vo phainka gaya tha phaaR kar
hamla aavar3 ibn-e-Haidar4 pe na the arbab-e-shar5
zarb6 thi vo asl7 meN Islam ki buniyad8 par
chand jaaNbaazoN9 ki jaanib10 ruKh11 na tha aafaat12 ka
din pe vo dar asl7 dhaava tha andheri raat ka1. evil 2. speaking book/Quran – Husain is called “living Quran” 3. attacking 4. son of Haider/Ali i.e. Husain 5. friends/people of evil 6. blow, attack 7. reality 8. foundation 9. a few braves ready to die 10. towards 11. face 12. catastrophies
Josh is trying to assert that Karbala was a lot bigger than an immediate war. He later relates it present day affairs but for now he is repeating a fairly conventional line that. It was not just that Husain’s head was cut off, but it was really the Quran that was violated. It was not that evil doers were just attacking the son of Haider, but it was a blow at the very foundation of Islam. It was not that disaster was visited upon a few braves ready to die, it was a war on righteousness by the forces of evil.
84
vo na tha uftaad1 e tasht-e-haq2 ka suuti3 irte’ash4
mustafa se dushmani ka vo hua tha raaz faash5
Khaima-e-shabbir6 ko ghere nahiN the bad qamaash7
gardan-e-haq ke liye thi resmaaN8 ki vo talash
ashqia9 jhapTe na the ibn-e-shah-e-laulaak10 par
asl11 meN but12 aastinoN13 se gire the Khaak par1. calamitous fall, crash 2. platter of righteousness (which would fall and shatter) 3. sound, loud 4. quaking, reverberating, shattering 5. secret revealed 6. tents of Husain and his family 7. evil natured 8. rope, noose 9. cruel/evil oppressors 10. son of the king of creation – Husain (Ali is referred to as shah-e-laulaak) 11. in reality 12. idols 13. sleeves
This is the last of three somewhat conventional stanzas with considerable hyperbole bordering on the sectarian. Josh continues to write that Karbala was much larger than meets the eye. In this stanza he harks back to conventional Shia position that Karbala was a continuation of enmity against Mohammed. In the last misra, the reference in “but aastinoN se girna” is to some early converts to Islam … who declared their allegiance to Islam for political convenience but continued to carry idols hidden in their sleeves. When they came to namaz the idols reportedly fell out revealing their secret. Josh is implying that those who attacked Husain were of the same ilk. The sounds of war in Karbala were not just the crash of Truth they were in reality the revelation of the enmity of Mohammed. Evil doers had not just surrounded the tents/camps of Husain, they were looking for a rope/noose to hang righteousness. Killers had not just ambushed Husain, it was really their old opposition to Mohammed showing.
75
haN usi ki rau1 meN rooh e safdari2 aage baRhi
Khamushi3 kaaNpi, nashed4 e hyderi5 aage baRhi
thartharaiiN zulmateN6, paiGhambari7 aage baRhi
jagmagaaii subah, taab8 e daavari9 aage baRhi
is zamiN ko daad10 auj11 e aasmaN dene laga
zarra12 zarra qibla roo13 ho kar azaaN dene laga
1. flow, wake 2. spirit of Safdar (another name of Ali) 3. silence (silent against ruling powers, conspiracy) 4. speech, message 5. name of Ali 6. darkness, evil 7. prophethood (message of Mohammed 8. brilliance 9. lord,god 10. compliments 11. pinnacle, apex 12. particle 13. facing qibla (Kaaba)
In the wake of the flow of that blood Ali’s spirit moved forward. Conspiracy1 shivered, Ali’ call was heard. Darknesses trembled in fear, Mohammed’s message advanced. A bright new dawn emerged, god’s brilliance was established. The very pinnacle of the skies gave praise to the earth. Every particle turned towards the Kaaba in a call for prayer.
76
haibat1 e haq2 dahshat angezoN3 pe taari4 ho gayi
har palak aankheN jhukiN Dar kar to bhari ho gayi
tajdari5 ki jalaalat6 Gharq7 e Khwaari8 ho gayi
para para9 aabroo10 e shahryari11 ho gayi
Khoon ke badal12 uThe qilauN13 ki janib muR gaye
aur yuN barse pahaRon ke paraKche uR gaye
1. fear 2. righteousness 3. terror mongers 4. dominant 5. monarchy 6. grandeur 7. drown 8. disrepute 9. smithereens 10. respect 11. king 12. clouds of blood, resistance, rebellion 13. fort, seat of power
Terror mongers were overwhelmed by fear of righteousness. Eyes closed with fear, they could not look Truth in the eye (“palak bhari hona” is an expression which says that eyelids became heavy that could not be raised again. To raise eyelids is to face others as equal. “aankhen jhukiN” means eyelids were lowered, unable to “look you in the eye”). The grandeur of monarchy was drowned in disrepute. Respect for monarchy was broken into smithereens. Defiance rose and turned towards seats of power and pulverized mountains of oppression.
77
nauha1 e Gham ban gaya har naGhma2 e fatah3 o zafar4
daab5 e haq6 se zalzale Khud ho gaye zer o zabar7
qasr8 ki takmil9 se ubhri10 shikast11 e baam o dar12
farq13 e shahanshah14 par ghun15 ban gayi qindil e zar16
gardaneN Khud apni hi teGhoN17 se kaT kar rah gayiN
kishtiaN sahil18 par aate hi ulat kar rah gayiN
1. lamentation 2. song 3. victory 4. success 5. force 6. righteousness
7. scattered, destroyed 8. palace; 9. completion 10. emerged 11. defeat
12. roof and door 13. face 14. emperor 15. cloud, overwhelming force 16. lamp (brightness) of wealth 17. sword 18. shore
The lamentation of sorrow turned into the song of victory. The force of righteousness destroyed the forces of evil. Husain’s killing contained in itself the destruction of Yazid – in the completion of (the construction of palaces i.e. in the killing of Husain), emerged the destruction of roof and door (of the palace) – there was defeat (spiritual) in victory (physical). The face of the emperor was clouded by his very wealth. The “victors” cut their own necks with their swords. Even as their boats landed they were overturned on the shore. Landing boats is metaphorically achieving goal i.e. their goal of killing Husain and his followers. Even as the boats reached the shore, they were overturned … another reference to “victory in defeat”.
78
sahibaan1 e aab o saaGhar2 dasht o sehra3 ban gaye
Khastagaan4 e tishna lab5 tasnim6 o tuba7 ban gaye
deo paikar8 saed9 e marg10 e sabr11 paimaaN12 ban gaye
aur jo bejaan the rashk13 e masiha14 ban gaye
kya Ghazab15 hai jo Daraate the vo Khud hi Dar gaye
ye ajab16 hai ji uThe maqtool17, qaatil18 mar gaye
1. owners 2. water and cup 3. synonyms for wilderness, desert 4. wounded
5. thirsty 6. river in paradise 7. a tree in paradise that spreads to provide cover and fruit to everyone 8. giants 9. prey, targe 10. death 11. patience, endurance, steadfastness 12. determined, promised 13. envy 14. healer, Christ 15. irony 16. strange, unusual 17. killed 18. killer
The theme of “victory in defeat” continues as a metaphor and message of resistance, even if you “lose” or “get killed”, you are victorious because you speak “truth to power”. The owners of water and cup ended up in the desert wilderness. Those wounded by thirst became “Tasnim and Tuba”. Giants fell prey to the steadfast determination of martyrs. The ones who were killed rose to become the envy of Jesus. How ironical that those who terrorized were themselves terrified. Amazing that martyrs rose to eternal life and killers destroyed.
79
yuN bujha kar rakh diye aahoN ne daulat ke diye
aaNsuoN meN bah gaye tabl o alam1 ke dabdabe2
beRiyauN3 ki goonj se aiwan4 tharrane lage
ek bibi ki Khitabat5 ne vo Dale zalzale
ashk6 e Khoon raushan hue nazroN se tare gir gaye
Khaak7 par qasr8 e hukumat ke minare gir gaye
1. drum and standard (flag) 2. glory 3. chains, ankle fetters 4. hallways (of palaces) 5. speech 6. tears 7. dust 8. palace
The sighs of the prisoners extinguished the “beacons of wealth”. The celebration of victory was washed away in their tears. The jangling of chains shook the hallways of power. One lady’s oratory caused such an earthquake, that the victors cried tears of blood and scales fell from their eyes. The minarets of the palaces of power crumbled into dust. This stanza focuses on the prisoners of war whose sighs and tears, jangling of chains blew and washed away signs of power. “ek bibi ki Khitabat” refers to Zainab’s (Husain’s sister) oratory in Yazid’s court which caused “earthquakes” – a near revolt in Yazid’s followers. “blood of the eyes shone” might mean “eyes became red with crying” (when people heard Zainab’s oratory) or they became angry at the injustice that had been done. “nazroN se tare girna” is also a metaphor for “scales to fall” or for people to realize/discover truth.
80
gauhar1 e Khush-aab2 ne shole ko pani kar diya3
zo’af4 ne taaqat5 ko sayd-e-natawani6 kar diya
faqr7 ne daulat ko mahv-e-nauha-Khwaani8 kar diya
deen ne duniya ko vaqf-e-sargarani9 kar diya
sirf ek tanvir10 ne zulmat11 ki Khandaq12 paaT13 di
pankhaRi ki dhaar ne lohe ki gardan kaaT di
1. pearl, tears 2. beautiful brilliance (also play of words with good water and pani kar dena) 3. pani kar diya means to defeat 4. feebleness 5. strength, power 6. prey of the powerless 7. poverty, here meaning no worldly goods
8. engrossed in lamentation 9. given in care of worries/difficulties 10. ray of light 11. darkness 12. moat, ditch 13. crossed
The metaphor/imagery of a rose petal as a sharp cutting edge goes back to Iqbal in his translation of Bhartari Hari
phool ki pathi se kaT sakta hai heere ka jigar
mard e nadaaN par kalaam e narm o nazuk be-asar
Josh uses this imagery in multiple ways. See for example Stanza 73 (kaaT kar baatil ka sar apni anokhi dhar se).
The brilliance of tears/pearls put to shame the glory of the palace. Weakness turned strength into its prey. Helplessness got wealth engrossed in lamentation. Righteousness consigned worldliness to the realm of worries. Just a simple ray of light bridged over the moat of darkness. The edge of a rose petal cut through the neck of steel.
81
ahl-e-dil1 se kah rahi hai ye mu’ariKh2 ki zabaN
baad-e-paiGhambar3 hui thiiN kis qadar4 sargoshiaN5
chhaa gaya tha har taraf kis tarah daulat ka dhuaN
kya dabe paoN chale the saazishoN6 ke karvaaN
ab bhi in amvaj7 meN Doobi paRi hai Karbala
haaN unhiN ki ek tariKhi7 kaRi8 hai Karbala
1. people of feeling (the audience) 2. historian (the poet) 3. after the prophet
4. how much 5. whisper 6. conspiracies 7. waves 8. of history 9. link (in the chain of history)
At first reading this might sound like a narrow chain of thoughts, specific to post-Mohammed intrigues. It might even sound sectarian. But if you will allow yourselves to be seduced into thinking that Josh is using these as metaphors for conspiracies and intrigues in the halls of power and is about to lead his audience to (his) present times, making the point that such intrigues are still going on … if you think of this as a metaphor for intrigues of power for all time, then you will enjoy the composition much more. O, people of feeling, the tongue of the historian/poet says to you that after Mohammed too there were whisperings. The fog of wealth dominated everything. Caravaans of conspiracy came in with stealthy steps. Even now Karbala is drowned in the same waves. Yes, Karbala is a link in the same chain of history.
82
Karbala meN amr-e-haq1 ki bartari2 se jang thi
taaqat3 e naan-e-sha’eer-e-Haidari4 se jang thi
azmat5 e dereena6 e paiGhambari se jang thi
jis ka qura’aN meN hai zikr7 us daavari8 se jang thi
kab nifaaq9 arbab-e-haq10 se barsar-e-paikar11 tha
vo Khuda par aaKhri laat-o-habal12 ka vaar13 tha
1. word of Truth 2. superiority, to prevail 3. strength 4. jau ki roti/javari bread of Ali (Ali is reputed to have led a simple life – on “bread and water” 5. greatness 6. past 7. mentioned, written 8. leadership (power struggle) 9. disagreement 10. friends of righteousness 11. engaged in war 12. pre-Islamic/pagan goddesses, daughters of Allah (pre-Islamic chief god) 13. blow, attack
Josh continues his quasi sectarian narrative but layered into this is a larger metaphorical imagery of resistance to absolute/arbitrary power. Karbala was an attack on the word of righteousness. It was an attack against the simple values exemplified by Ali. It was a war against the established glory of the prophet. It was an attack against the power grab mentioned in the Qura’an. You think dissenters were at war with the friends of righteousness, in reality it was the latest blow of pre-Islamic paganism on god.
83
kufr1 ne kaaTa nahiN tha mus-hif-e-natiq2 ka sar
asl meN Quraan vo phainka gaya tha phaaR kar
hamla aavar3 ibn-e-Haidar4 pe na the arbab-e-shar5
zarb6 thi vo asl7 meN Islam ki buniyad8 par
chand jaaNbaazoN9 ki jaanib10 ruKh11 na tha aafaat12 ka
din pe vo dar asl7 dhaava tha andheri raat ka
1. evil 2. speaking book/Quran – Husain is called “living Quran” 3. attacking
4. son of Haider/Ali i.e. Husain 5. friends/people of evil 6. blow, attack 7. reality 8. foundation 9. a few braves ready to die 10. towards 11. face
12. catastrophies
Josh is trying to assert that Karbala was a lot bigger than an immediate war. He later relates it present day affairs but for now he is repeating a fairly conventional line that. It was not just that Husain’s head was cut off, but it was really the Quran that was violated. It was not that evil doers were just attacking the son of Haider, but it was a blow at the very foundation of Islam. It was not that disaster was visited upon a few braves ready to die, it was a war on righteousness by the forces of evil.
84
vo na tha uftaad1 e tasht-e-haq2 ka suuti3 irte’ash4
mustafa se dushmani ka vo hua tha raaz faash5
Khaima-e-shabbir6 ko ghere nahiN the bad qamaash7
gardan-e-haq ke liye thi resmaaN8 ki vo talash
ashqia9 jhapTe na the ibn-e-shah-e-laulaak10 par
asl11 meN but12 aastinoN13 se gire the Khaak par
1. calamitous fall, crash 2. platter of righteousness (which would fall and shatter) 3. sound, loud 4. quaking, reverberating, shattering 5. secret revealed 6. tents of Husain and his family 7. evil natured 8. rope, noose 9. cruel/evil oppressors 10. son of the king of creation – Husain (Ali is referred to as shah-e-laulaak) 11. in reality 12. idols 13. sleeves
This is the last of three somewhat conventional stanzas with considerable hyperbole bordering on the sectarian. Josh continues to write that Karbala was much larger than meets the eye. In this stanza he harks back to conventional Shia position that Karbala was a continuation of enmity against Mohammed. In the last misra, the reference in “but aastinoN se girna” is to some early converts to Islam … who declared their allegiance to Islam for political convenience but continued to carry idols hidden in their sleeves. When they came to namaz the idols reportedly fell out revealing their secret. Josh is implying that those who attacked Husain were of the same ilk. The sounds of war in Karbala were not just the crash of Truth they were in reality the revelation of the enmity of Mohammed. Evil doers had not just surrounded the tents/camps of Husain, they were looking for a rope/noose to hang righteousness. Killers had not just ambushed Husain, it was really their old opposition to Mohammed showing.
