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Recitation
ahmad faraz
This is a qaseeda – a panegyric verse in praise of something. This is a praise of the pen, versification and of declaring independence from orthodoxy. I could not find a print version anywhere in faraz’s books. It is posted on youtube as a recitation by faraz at a private gathering. I transcribed it painfully and cross-checked it to the best of my capability. It is long.
In order to make it convenient to read, listen and ponder, I have divided it into 5 segments.
Khuda se Khitaab – ash’aar 01-12: The poet addresses in terms of familiarity and equality, inviting him to come down to earth. Implied in this a look at the variety, beauty, ugliness, injustice and oppression on earth and bland contentment in heaven.
aap apna hi hal – ash’aar 13-22: The poet describes the human condition in which he/she has to struggle to make his/her own place on earth. There is no room for prayer, there is a mixture of good and bad – take it as it comes.
qalam – ash’aar 23-31: The poet praises the pen, and by implication poetic verse, in the most effusive terms. The pen can see what angels cannot see. The pen has granted the poet the ability to write.
dars – ash’aar 32-40: Lessons that the pen has taught the poet – lessons in humility, love, sense of justice and much more. Very eloquent.
bai’at-e yaziid na kar – ash’aar 41-49: The poet concludes with a high note – lessons learnt about taking a steadfast, principled stand. He even declares a sort of equality of positions vis-à-vis god.
The audio, both ahmad faraz and my recitation is also posted in corresponding segments for easy listening. This is the complete, long version for those who want to read and listen at one sitting.
قصیدہ۔قلم۔احمد فرازؔ
۱
معاف کر مری مستی خدائے عَزَّوَجَل
کہ مرے ہاتھ میں ساغر ہے مرے لب پہ غزل
۲
کریم ہے تو مری لغزشوں کو پیار سے دیکھ
رحیم ہے تو سزا و جزا کی حد سے نکل
۳
ہے دوستی تو مجھے عزّ میزبانی دے
تو آسماں سے اُتر اور مری زمین پہ چل
۴
میں پا بہ گِل ہوں مگر چھو چکا مِنارۂ عرش
سو تو بھی دیکھ یہ خاک و خشارہ و جنگل
۵
بہت عزیز ہے مجھ کو یہ خاکداں میرا
یہ کوہسار، یہ قلزم، یہ دشت، یہ دلدل
۶
مرے جہاں میں زمان و مکان و لیل و نہار
ترے جہاں میں ازل ہے، ابد، نہ آج نہ کل
۷
مرے لہو میں ہے برقِ تپاں کا جذب و گریز
ترے سبو میں مئے زندگی نہ زہرِ اجل
۸
تری بہشت ہے دشتِ جمود و بحرِ سکوت
مری سرشت ہے آشوبِ ذات سے بے کل
۹
تو اپنے عرش پہ شاداں ہے سو خوشی تیری
میں اپنے فرش پہ نازاں ہوں اے نگارِ ازل
۱۰
مجھے نہ جنّتِ گم گشتہ کی بشارت دے
جو مجھ کو یاد ابھی تک ہے حجرتِ اول
۱۱
ترے کرم سے یہاں بھی مجھے میسر ہے
جو زاہدوں کی عبادت میں ڈالتا ہے خلل
۱۲
وہ سیر چشم ہوں میرے لیے ہے بے وقعت
جمالِ حور و شرابِ طہور و شیر و عسل
۱۳
میں پی رہا ہوں ابھی تیرے انتقام کی آگ
کہ جس سے دل مرا انگار تن مرا منقل
۱۴
مری جبیں پہ نہیں کوئی داغِ محرابی
نہ میں دعاوں کا قائل نہ میں شکارِ کسل
۱۵
گناہگار تو ہوں پر نہ اس قدر کہ مجھے
سلیب روزِ مکافات کی لگے بوجھل
۱۶
کہیں کہیں کوئی لالہ، کہیں کہیں کوئی داغ
مری بیاز کی صورت ہے مری فردِ عمل
۱۷
وہ تم کہ عقدہ کشا و مسبب الاسباب
یہ میں کہ اپنا معمہ ہوں آپ اپنا ہی حل
۱۸
میں آپ اپنا ہی ہابیل، اپنا ہی قابیل
مری ہی ذات ہے مقتول و قاتل و مقتل
۱۹
برس برس کی طرح تھا نفس نفس میرا
صدی صدی کی طرح کاٹتا رہا پل پل
۲۰
ترا وجود ہے لاریب اشرف و اعلا
جو سچ کہوں تو نہیں میں بھی افضل و اسفل
۲۱
یہ واقعہ ہے کہ شاعر وہ دیکھ سکتا ہے
رہے جو تیرے فرشتوں کی آنکھ سے اوجھل
۲۲
وہ پر فشاں ہے مگر غولِ شپرک کی طرح
سو رائیگاں کہ ہے چشمِ کور میں کاجل
۲۳
مرے لئے تو ہے سو بخششوں کی اک بخشش
قلم کہ افسر و طبل و علم سے ہے افضل
۲۴
یہی قلم ہے کہ جس کی ستارہ سازی سے
دلوں میں جوت جلاتی ہے عشق کی مشعل
۲۵
یہی قلم ہے جو دل میں اُتار لیتا ہے
مثالِ مشک غزالوں کی آنکھ سے کاجل
۲۶
یہی قلم ہے جو دکھ کی رتوں میں بخشتا ہے
دلوں کو پیار کا مرحم، سکون کا صندل
۲۷
یہی قلم ہے کہ اعجازِ حرف سے جس کے
تمام عشوہ طرازانِ شہر ہیں پاگل
۲۸
یہی قلم ہے کہ جس نے مجھے یہ درس دیا
کہ سنگ و خشت کی زد پر رہیں گے شیش محل
۲۹
یہی قلم ہے کہ جس کی سریر کے آگے
ہیں سرمہ در گلو خونخوار لشکروں کے بگل
۳۰
یہی قلم ہے کہ جس کے ہنر سے نکلے ہیں
رہِ حیات کے خم ہوں کہ زلفِ یار کے بل
۳۱
یہی قلم ہے کہ جس کی عطا سے مجھ کو ملے
یہ چاہتوں کے شگوفے، محبتوں کے کنول
۳۲
تمام سینہ فگاروں کو یاد میرا سخن
ہر ایک غیرتِ مریم کے لب پہ میری غزل
۳۳
اِسی نے سہل کئے مجھ پہ زندگی کے عذاب
وہ عہدِ سنگ کہیں تھا کہ دورِ تیغِ اجل
۳۴
اسی نے مجھ کو دکھائی ہے راہِ اہلِ صفا
اسی نے مجھ سے کہا ہے پُلِ صراط پہ چل
۳۵
اسی نے مجھ کو چٹانوں کا حوصلہ بخشا
وہ کربلائے فنا تھی کہ کارگاہِ جدل
۳۶
اسی نے مجھ سے کہا اِس میں اہلِ صدق امر
اسی نے مجھ سے کہا سچ کا فیصلا ہے اٹل
۳۷
اسی کے فیض سے آتش کدے ہوئے گلزار
اِسی کے لطف سے ہر زِشت بن گیا اجمل
۳۸
اسی نے مجھ سے کہا جو ملا بہت کچھ ہے
اسی نے مجھ سے کہا جو نہیں ہے ہاتھ نہ مل
۳۹
اسی نے مجھ کو قناعت کا بوریا بخشا
اسی کے ہاتھ سے دستِ درازِ طمع ہے شل
۴۰
اسی کی آگ سے میرا وجود ہے روشن
اسی کی آگ سے میرا ضمیر ہے صیقل
۴۱
اسی نے مجھ سے کہا بیعتِ یزید نہ کر
اسی نے مجھ سے کہا مسلکِ حسین پہ چل
۴۲
اسی نے مجھ سے کہا زہر کا پیالہ اُٹھا
اسی نے مجھ سے کہا جو کہا ہے اُس سے نہ ٹل
۴۳
اسی نے مجھ سے کہا عاجزی سے مات نہ کھا
اسی نے مجھ سے کہا مصلحت کی چال نہ چل
۴۴
اسی نے مجھ کو عنائت کیا یدِ بیضا
اسی نے مجھ سے کہا سیرِ سامری سے نکل
۴۵
اسی نے مجھ سے کہا عقل تہہ نشینی ہے
اسی نے مجھ سے کہا ورطۂ خرد سے نکل
۴۶
اسی نے مجھ سے کہا وضع عاشقی کو نہ چھوڑ
وہ خواہ عجز کا لمحہ ہو یا غرور کا پل
۴۷
اذیتوں نے جو بخشی مجھے وہ نعمتِ صبر
کہ میرے دل میں گرہ ہے نہ میرے ماتھے پہ بل
۴۸
تری عطا کے سبب یا مری انا کے سبب
کسی دعا کا ہے موقع نہ اِلتجا کا محل
۴۹
نہ کوئی تجھ سا ہے خالق نہ مجھ سی ہے مخلوق
نہ کوئی تیرا بدل ہے نہ کوئی میرا بدل
क़सीदा-क़लम-अहमद फ़राज़
१
मु’आफ़ कर मेरी मस्ती ख़ुदा-ए अज़्ज़ ओ जल
के मेरे हाथ में साग़र है मेरे लब पे ग़ज़ल
२
करीम है तो मेरी लग़्ज़िशौं को प्यार से देख
रहीम है तो सज़ा ओ जज़ा कि हद से निकल
३
है दोस्ती तो मुझे इज़्ज़-ए मेज़बानी दे
तु आस्मां से उतर और मेरी ज़मीन पे चल
४
मैं पा-ब-गिल हुं मगर छू चुका मिनारा-ए अर्श
सो तू भी देख ये ख़ाक ओ ख़शारा ओ जंगल
५
बहुत अज़ीज़ है मुझ को ये ख़ाकदां मेरा
ये कोहसार, ये क़ुल्ज़ुम, ये दश्त, ये दलदल
६
मेरे जहां में ज़मान ओ मकान ओ लैल ओ नेहार
तेरे जहां में अज़ल है, अबद, न आज न कल
७
मेरे लहू में है बर्क़-ए तपां का जज़्ब ओ गुरेज़
तेरे सुबू में मय-ए ज़िंदगी न ज़हर-ए अजल
८
तेरी बेहिश्त है दश्त-ए जुमूद ओ बहर-ए सुकूत
मेरी सरिश्त है आशोब-ए ज़ात से बेकल
९
तु अपने अर्श पे शादां है सो ख़ुशी तेरी
मैं अपने फ़र्श पे नाज़ां हुं अए निगार-ए अज़ल
१०
मुझे न जन्नत-ए गुम-गश्ता की बशारत दे
जो मुझ को याद अभा तक है हिज्रत-ए अव्वल
११
तेरे करम से यहां भी मुझे मय’अस्सर है
जो ज़ाहेदौं कि इबादत में डालता है ख़लल
१२
वो सेर-चश्म हुं मेरे लिये है बे वक़’अत
जमाल-ए हूर ओ शराब-ए तहूर ओ शीर ओ असल
१३
मैं पी रहा हुं अभी तेरे इंतेक़ाम कि आग
के जिस से दिल मेरे अंगार तन मेरा मन्क़ल
१४
मेरी जबीं पे नहीं कोई दाग़-ए मेहराबी
न मैं दुआऔं का क़ा’एल न मैं शिकार-ए कसल
१५
गुनाहगार तो हुं पर न इस क़दर के मुझे
सलीब रोज़-ए मकाफ़ात कि लगे बोझल
१६
कहीं कहीं कोई लाला, कहीं कहीं कोई दाग़
मेरी बयाज़ कि सूरत है मेरी फ़र्द-ए अमल
१७
वो तुम के उक़्दा-कुशा ओ मुसब्बबुल अस्बाब
ये मैं के अपना मु’अम्मा हुं आप अपना हि हल
१८
मैं आप अपना हि हाबील, अपना हि क़ाबील
मेरी हि ज़ात है मक़्तूल ओ क़ातिल ओ मक़्तल
१९
बरस बरस कि तरह था नफ़स नफ़स मेरा
सदी सदी कि तरह काटता रहा पल पल
२०
तेरा वुजूद है लारैब अश्रफ़ ओ आला
जो सच कहुं हो नहीं मैं भी अफ़्ज़ल ओ अस्फ़ल
२१
ये वाक़े’आ है के शा’एर वो देख सकता है
रहे जो तेरे फ़रिश्तौं कि आंख से औझल
२२
वो पर-फ़शां है मगर ग़ौल-ए शपरक कि तरह
सो रा’एगां के है चश्म-ए कोर में काजल
२३
मेरे लिये तो है सौ बख़्शिशौं कि एक बख़्शिश
क़लम के अफ़्सर ओ तब्ल ओ अलम से है अफ़्ज़ल
२४
यही क़लम है के जिस की सितारा-साज़ी से
दिलौं में जोत जलाती है इश्क़ कि मश’अल
२५
यही क़लम है जो दिल में उतार लेता है
मिसाल-ए मुश्क ग़ज़ालौं कि आंख से काजल
२६
यही क़लम है जो दुख कि रुतौं में बख़्शता है
दिलौं को प्यार का मरहम, सुकून का संदल
२७
यही क़लम है के एजाज़-ए हर्फ़ से जिस के
तमाम इश्वा-तराज़ान-ए शहर हैं पागल
२८
यही क़लम है के जिस ने मुझे ये दर्स दिया
के संग ओ ख़िश्त कि ज़द पर रहेंगे शीश महल
२९
यही क़लम है के जिस की सरीर के आगे
हैं सुर्मा-दर-गुलू ख़ूंख़्वार लश्करौं के बिगल
३०
यही क़लम है के जिस के हुनर से निकले हैं
रह-ए हयात के ख़म हों के ज़ुल्फ़-ए यार के बल
३१
यही क़लम है के जिस की अता से मुझ को मिले
ये चाहतौं के शगूफ़े मोहब्बतौं के कंवल
३२
तमाम सीना-फ़िगारौं को याद मेरा सुख़न
हर एक ग़ैरत-ए मरियम के लब पे मेरी ग़ज़ल
३३
इसी ने सहल किये मुझ पे ज़िंदगी के अज़ाब
वो अहद-ए संग कहीं था के दौर-ए तेग़-ए अजल
३४
इसी ने मुझ को दिखाई है राह-ए अहल-ए सफ़ा
इसी ने मुझ से कहा हऐ पुल-ए सिरात पे चल
३५
इसी ने मुझ को चटानौं का हौसला बख़्शा
वो करबला-ए फ़ना थी के कारगाह-ए जदल
३६
इसी ने मुझ से कहा इस में अहल-ए सिद्क़ अमर
इसी ने मुझ से कहा सच का फ़ैसला है अटल
३७
इसी के फ़ैज़ से आतिश-कदे हुए गुल्ज़ार
इसी के लुत्फ़ से हर ज़िश्त बन गया अजमल
३८
इसी ने मुझ से कहा जो मिला बहुत कुछ है
इसी ने मुझ से कहा जो नहीं है हाथ न मल
३९
इसी ने मुझ को क़ना’अत का बोरिया बख़्शा
इसी के हाथ से दस्त-ए दारज़-ए तम’अ है शल
४०
इसी का आग से मेरा वुजूद है रौशन
इसी का आग से मेरा ज़मीर है सैक़ल
४१
इसी ने मुझ से कहा बै’अत-ए यज़ीद न कर
इसी ने मुझ से कहा मस्लक-ए हुसैन पे चल
४२
इसी ने मुझ से कहा ज़हर का पि’याला उठा
इसी ने मुझ से कहा जो कहा है उस से न टल
४३
इसी ने मुझ से कहा आजेज़ी से मात न खा
इसी ने मुझ से कहा सैर-ए सामेरी से निकल
४५
इसी ने मुझ से कहा अक़्ल तह-नशीनी है
इसी ने मुझ से कहा वर्ता-ए ख़िरद से निकल
४६
इसी ने मुझ से कहा वज़’अ-ए आशेक़ी को न छोढ
वो ख़्वाह इज्ज़ का लम्हा हो या ग़ुरूर का पल
४७
अज़िय्यतौं बख़्शी मुझे वो ने’मत-ए सब्र
के मेरे दिल में गिरह है न मेरे माथे पे बल
४८
तेरी अता के सबब या मेरी अना के सबब
किसी दुआ का है मौक़ा न इल्तेजा का महल
४९
न कोई तुझ सा है ख़ालेक़ न मुझ सी है मख़्लूक़
न कोई तेरा बदल है न कोई मेरा बदल
Click here for background and on any passage for word meanings and explanatory discussion. ahmad faraz (1931-2008) popular love and romance poet as well as a substantial contributor to progressive themes. This is a qaseeda, composed in Ghazal structure but not considered a Ghazal. It is a continuous theme in praise of something or someone. Please click on the Overview tab to see the full description.
1
mu’aaf1 kar meri masti2 Khuda-e azz-o-jal3
keh mere haath meN saaGhar4 hai mere lab5 pe Ghazal 1.pardon 2.intoxication 3.respected 4.cup, goblet 5.lips
O great respected god, pardon my intoxication because I have a goblet in my hand and a Ghazal on my lips.
2
kariim1 hai to meri laGhzishoN2 ko pyaar se dekh
rahiim3 hai to saza4 o jaza5 ki had6 se nikal 1.benevolent 2.stumbles 3.kind 4.punishment 5.reward 6.limits
If you are benevolent look with love at my stumbling. If you are kind then get beyond the limits of reward and punishment.
3
hai dosti to mujhe izz1-e mezbaani2 de
tu aasmaaN se utar aur meri zamiin pe chal 1.honour 2.hosting
If you feel friendly towards me, then give me the honour to host you. Get down from you sky and walk on my earth. Is this a way of saying ‘get off your high horse’.
4
maiN paa-ba-gil1 huN magar chhuu chuka minaara-e arsh2
so tu bhi dekh ye Khaak3 o Khashaar’4 o jaNgal 1.stuck in clay 2.sky, heaven 3.dust 4.(faarsi-Khashaar) dried leaves, twigs
Even though I am stuck in clay, I have managed to climb up the minaret to heaven. So you too, come down and see this dust and twigs and jungle. He appears to be playing a tit for tat challenge with god.
5
bahut aziz1 hai mujh ko ye KhaakdaaN2 mera
ye kohsaar3, ye qulzum4, ye dasht5, ye dal-dal6 1.dear, loved 2.bowl of dust, earth 3.hills 4.ocean 5.wilderness 6.swamp
I dearly love this earth of mine; its hills, oceans, desert and swamps. An unstated assertion seems to be … keep your heaven to yourself, I like the earth – made more explicit in the following ash’aar.
6
mere jahaaN1 meN zamaan2 o makaan3 o lail4 o nehaar5
tere jahaaN1 meN azal6 hai, abad7, na aaj na kal 1.world 2.time 3.place 4.night 5.day 6.beginning 7.end
In my world there is time, place, day and night. In your world there is no beginning, end, today or tomorrow – implying that god’s world is bland. Said hari chand aKhtar …
sukoon-e mustaqil, dil be-tamanna, shaiKh ki sohbat
agar jannat yahi hai to phir is jannat se dozaKh kya bura hoga
7
mere lahu1 meN hai barq2-e tapaaN3 ka jazb4 o gurez5
tere suboo6 meN mai7-e zindagi na zahr8-e ajal9 1.blood, nature, character 2.lightning 3.flash 4.absorption, attraction 5.running away, repulsion 6.flask 7.wine 8.poison 9.death
In my blood/nature I have the restlessness of a lightning flash, attraction and repulsion i.e., a variety of emotions. In your flask (of heaven) there is no wine of life or poison of death … only listless monotony.
8
teri behisht1 hai dasht2-e jumood3 o bahr4-e sukoot5
meri sarisht6 hai aashob7-e zaat8 se bekal9 1.heaven 2.wilderness 3.stillness, frozen 4.ocean 5.silence 6.habit, nature, character 7.uproar, tumult, restlessness 8.existence, being 9.restless
Your heaven is a frozen wilderness, an ocean of silence and my nature is restlessness created by the tumult of being/living.
9
tu apne arsh1 pe shaadaaN2 hai so Khushi teri
maiN apne farsh3 pe naazaaN4 huN aye nigaar5-e azal6 1.sky, heaven 2.happy 3.floor, earth 4.proud 5.adornment, beauty 6.eternal
You are happy with your heaven, that is your pleasure. I am proud of my earth O eternal beauty.
10
mujhe na jannat1-e gum-gashta2 ki bashaarat3 de
jo mujh ko yaad abhi tak hai hijrat4-e avval5 1.paradise 2.long-lost 3.good tidings, revelation 4.migration 5.first
This has reference to the story of how Adam and Eve disobeyed god in heaven and were banished to earth. The poet refers to being kicked out of heaven politely/sarcastically as the ‘first migration’. Thus, do not give me good tidings/hope of the long lost paradise, for I still remember being kicked out. This may be yet another polite/subtle way of saying – I like the freedom to transgress. I still remember what you did when I transgressed. Keep your heaven to yourself, don’t tempt me with it.
11
tere karam1 se yahaaN bhi mujhe mayassar2 hai
jo zaahidoN3 ki ibaadat4 meN Daalta hai Khalal5 1.benevolence 2.available 3.pious, observant 4.ritual prayer, obedience 5.obstacles
With your benevolence, it is available to me here, that which puts obstacles in the path of the pious and observant. This of course has a reference to wine and to the story that wine will be plentiful in heaven. Why bother, says the poet.
12
vo saer-chashm1 huN mere liye hai be-vaq’at2
jamaal3-e hoor o sharaab-e tahoor4 o shiir5 o asal6 1.satiated eye 2.worthless, without value 3.beauty 4.pure, sanctified 5.milk 6.honey
I am so satisfied with what I see here that to me is worthless (the promise of) beautiful angels, sanctified (non-intoxicating) wine, rivers of milk and honey.
13
maiN pii raha huN abhi tere inteqaam1 ki aag
keh jis se dil mera aNgaar2 tan3 mera manqal4 1.revenge, punishment 2.fire 3.body 4.stove, oven
I am still suffering from the fire of your punishment (of being kicked out of heaven) such that my heart is still burning and my body feels like it is in an oven.
14
meri jabiiN1 pe nahiiN koii daaGh2-e mehraabi3
na maiN dua’oN ka qaa’el4 na maiN shikaar5-e kasal6 1.forehead 2.stain, mark 3.niche, alcove 4.convinced 5.prey, victim 6.laziness
People who are pious and observant and do sijda (ritual prostration touching the forehead to the ground) often, sometimes get a mark on their forehead due to repeated (though gentle) trauma. The poet refers to this mark as the ‘daaGh-e mehraabi’. ‘kasal’ which literally means lazines is probably used to sarcastically refer to the attitude of praying to god instead to doing something yourselves. Thus, I don’t have a prayer mark on my brow, I don’t believe in prayer and I don’t surrender my free will to your benevolence/answer to prayers.
15
gunaahgaar1 to huN par na is qadar2 keh mujhe
saleeb3 roz4-e makaafaat5 ki lage bojhal6 1.sinner 2.so much 3.cross 4.day of 5.retribution, judgement 6.heavy
I am a sinner but not so much that the cross of the day of judgement is heavy on me i.e., I am not really afraid of the day of judgement.
16
kahiiN kahiiN koii laala1, kahiiN kahiiN koi daaGh2
meri bayaaz3 ki soorat4 hai meri fard5-e amal6 1.tulip 2.stain 3.book of verse 4.likeness 5.list, accounting 6.actions, deeds
Everyone is supposed to have a full accounting of their deeds, good and bad. Here ‘lala’-tulip is used as symbolic of beauty/virtue and ‘daaGh’-stain is used as symbolic of transgressions. Thus the poet’s ‘fard-e amal’ has some beautiful marks and some stains just like his bayaaz (book of verse) does.
17
vo tum keh uqda-kusha1 o musabbeb-ul-asbaab2
ye maiN keh apna mu’amma3 huN aap apna hi hal4 1.knot unraveler, problem solver 2.enabler of means 3.puzzle, problem 4.solution, cure
You are a solver of problems. You enable us to get means/provisions of life. I am my own puzzle and my own solution. Yet another way in which the poet asserts his independence.
18
maiN aap apna hi habeel1 apna hi qaabeel2
meri hi zaat3 hai maqtool4 o qaatil5 o maqtal6 1.Abel, the virtous son of Adam and Eve 2.Cain, another son of Adam and Eve who killed his brother Abel 3.person, being 4.killed 5.killer 6.slaughter house
In the story of the scriptures habeel/Abel is killed by qaabeel/Cain in a fit of jealousy. By saying the he is both the killer and the killed the poet means to say that I am capable of both good and bad and am responsible for creating my own killing field, once again declaring his independence from god.
19
baras1 baras ki tarah2 tha nafas3 nafas mera
sadi4 sadi ki tarah kaaTta raha pal5 pal 1.year 2.like, similar to 3.breath 4.century 5.moment
Every breath in the poet’s life felt like a long year and every moment like a hundred years i.e., he has gone through his own struggles, bearing them patiently.
20
tera vujood1 hai laraib2 ashraf3 o aala4
jo such kahuN to nahiN maiN bhi afzal5 o asfal6 1.existence, being 2.without a doubt 3.noble 4.exalted 5.superior 6.inferior
Your being, O god, is certainly noble and exalted, but in truth I am neither superior nor inferior i.e., I am what I make of myself.
21
ye vaaqe’aa1 hai keh shaa’er vo dekh sakta hai
rahe jo tere farishtoN2 ki aaNkh se aujhal3 1.truth 2.angels 3.hidden
It is true that the shaa’er can see even that which is hidden from the eyes of your angels i.e., I know what is going on, on earth, that even your angels cannot discern and report to you.
22
vo parfashaaN1 hai magar Ghaul2-e shaparak3 ki tarah4
so raa’egaaN5 keh hai chashm6-e kor7 meN kaajal8 1.able to fly 2.flock 3.bats 4.likenss, similar 5.useless 6.eye 7.blind 8.collyrium
It is believed that applying collyrium to the eye improves sight. But if the eye is already blind then collyrium is not going to help it see. Thus, your angels might be able to fly, but they are like a flock of bats which are blind and no amount of collyrium can help them see. The collyrium here is human feelings and love that the poet has in plenty and is able to see that which angels, devoid of emotions, cannot see.
23
mere liye to hai sau baKhshishoN1 ki ek baKhshish
qalam2 keh afsar3 o tabl4 o alam5 se hai afzal6 1.gift, grant 2.pen 3.office, power 4.drum 5.banner 6.superior
Drum and banner (tabl o alam) are used as symbols of power. Thus, for me this one gift is better than a hundred gifts – the gift of the pen which is superior to high office of power and accompaniments of banner and drum.
24
yahi qalam hai keh jis ki sitaara-saazi1 se
diloN meN jyot2 jalaati hai ishq ki mash’al3 1.shaping/configuring stars i.e., writing fate 2.light 3.torch
It is this pen that writes its own fortune and through it the torch of love lights up the heart.
25
yahi qalam hai jo dil meN utaar leta hai
misaal1-e mushk2 GhazaaloN3 ki aaNkh se kaajal4 1.example of 2.musk 3.deer 4.collyrium
The musk deer not only gives the fragrance of musk but also has beautiful eyes … as if they were lined with collyrium. Thus, it is this pen that can borrow/steal musk from the deer and collyrium from its eyes – spreading beauty and fragrance.
26
yahi qalam hai jo dukh ki rutoN1 meN baKhshta2 hai
diloN ko pyaar ka marham3, sukoon4 ka sandal 1.seasons, times 2.grants 3.ointment 4.tranquility, peace
It is the same pen that grants, during times of sorrow, the balm of love and the sandlwood paste of peace and tranquility to broken hearts.
27
yahi qalam hai keh e’jaaz1-e harf2 se jis ke
tamaam3 ishva-taraazaan4-e shahr haiN paagal 1.miracle 2.words 3.all 4.luxury shaping
The ‘ishva-taraazaan-e shahr’ are the rich and powerful of the homeland who shape the rules to award themselves all the luxuries of life. It is the same pen, the miracle of whose words make the rich and powerful mad/angry.
28
yahi qalam hai keh jis ne mujhe ye dars1 diya
keh saNg2 o Khisht3 ki zad4 par raheNge shiish-mahal5 1.lesson 2.rocks 3.bricks 4.within limit/range 5.glass palaces
It is the same pen that taught me that glass palaces will remain within striking distance (within the limits) of rocks and brickbats.
29
yahi qalam hai keh jis ki sariir1 ke aage
haiN surma-dar-gulu2 KhooN-Khwaar3 lashkaroN4 ke bigal5 1.sound of pen scraping on paper 2.collyrium in the throat 3.fierce 4.armies 5.bugles
It is believed that if collyrium is swallowed or throat painted with collyrium then voice is lost. Thus, the bugles of fierce armies fall silent because of the sound of the scraping of the pen.
30
yahi qalam hai keh jis ke hunar1 se nikle haiN
rah2-e hayaat3 ke Kham4 hoN keh zulf5-e yaar6 ke bal7 1.skill, talent 2.path 3.life 4.twists and turns 5.hair 6.beloved 7.curls
It is this pen whose skill shows us the twists and turns of the pathways of life or the beautiful curls of the beloved’s hair – thus, both the trials and tribulations of life and the beauty and love of the beloved.
31
yahi qalam hai keh jis ki ata1 se mujh ko mile
ye chaahatoN ke shagoofe2, mohabbatoN ke kaNval3 1.grant, gift 2.blossoms 3.lotus
It is the gift of this pen that has given me blossoms of admiration and lotus blooms of love.
32
tamaam siina-figaaroN1 ko yaad mere suKhan2
har ek Ghairat3-e maryam4 ke lab5 pe meri Ghazal 1.heart-broken 2.words, ash’aar 3.dignity 4.Mary 5.lips
‘Ghairat-e maryam’ – the envy of Mary is used a symbol of dignity and self-esteem of the beloved. Thus, (because of the gift of the pen) all heart-broken lovers recall my ash’aar and the beloved has my Ghazal on her lips.
33
isi ne sahal1 kiye mujh pe zindagi ke azaab2
vo ahd3-e saNg4 kahiiN tha keh daur5-e teGh6-e ajal7 1.easy 2.troubles, difficulties 3.times, age 4.stone 5.age, period 6.sword 7.death
This is probably a reflection of the saying, the pen is mightier than the sword from the stone age to the present day of weapons like the ‘teGh-e ajal’ – the sword of death. Thus, it is this (the pen) that eased my difficulties from the stone age to the present.
34
isi ne mujh ko dikhaaii hai raah1-e ahl-e-safa2
isi ne mujh se kaha hai pul-e-siraat3 pe chal 1.path 2.people of purity, mystics 3.bridge passing over hell to get to heaven
It is the pen which showed me the path of mystics. It is the pen that told me to walk the straight path over the bridge over hell to get to heaven.
35
isi ne mujh ko chaTaanoN1 ke hausle2 baKhshe3
vo karbala-e fana4 thi keh kaargaah5-e jadal6 1.rocks, mountains 2.steadfast courage 3.granted 4.annihilation 5.workshop 6.conflict
‘karbala’ is an epic battle in islamic history that is often used as a symbol of principled courage in the face of certain death. Thus, it is the pen that granted me steadfast courage to stand firm like a rock, be it the battle to certain death or the workshop of conflict.
36
isi ne mujh se kaha is meN ahl-e-sidq1 amar2
isi ne mujh se kaha such3 ka faisla4 hai aTal5 1.people of truth/integrity 2.immortal 3.truth 4.decision, judgement 5.unchanging, forever
It is the pen that told me that people of integrity live forever in its words. It is the pen that told me that the judgement/victory of Truth is final.
37
isi ke faiz1 se aatish-kade2 hue gulzaar3
isi ke lutf4 se har zisht5 ban gaya ajmal6 1.benvolence, kindness 2.fires 3.blossoming gardens 4.delicacy, fine taste 5.ugliness 6.beautiful
It is the benevolence of the pen that turns raging fires into blossoming gardens. It is the delicacy of the pen that can turn ugliness into beauty.
38
isi ne mujh se kaha jo mila bahut kuchh hai
isi ne mujh se kaha jo nahiN hai haath na mal It is the pen that told me that whatever I have received is plenty. It is the pen that said to me, do not rub your hands in regret for what you don’t have.
39
isi ne mujh ko qanaa’at1 ka boriya2 baKhsha3
isi ke haath se dast4-e daraaz5-e tam’a6 hai shal7 1.contentment 2.straw mat 3.granted 4.hand 5.stretched 6.greed 7.paralyzed, tired
To spread out a mat of contentment – qanaa’at ka boriya – means to be content with what you have and not crave for more and more. Thus, it is the pen that granted me the straw mat of contentment. It is because of the pen that the stretched hand of greed is weakened.
40
isi ki aag se mera vujood1 hai raushan2
isi ki aag se mera zamiir3 hai saiqal4 1.existence, being 2.shining 3.consciense 4.polished
In the fire of the pen, my being shines. In the fire of the pen, my conscience is polished.
41
isi ne mujh se kaha bai’at1-e yaziid2 na kar
isi ne mujh se kaha maslak3-e husain4 pe chal 1.alliegance 2.self-anointed king who demanded allegiance from husain 3.path, conduct, method 4.took a principled stand in the face of certain death and refused allegiance
This has reference to the battle of karbala which is often used in urdu poetry as a symbol of the struggle for justice. The stand that husain took is help up as a symbol of courage in the face of oppression. Thus it is the pen that told me not to accept allegiance of the oppressor. It is that pen that told me to walk the path (righteous courage) of husain.
42
isi ne mujh se kaha zahr1 ka payaala uTha
isi ne mujh se kaha jo kaha hai us se na Tal2 1.poison 2.move away, turn away
This has a reference to the story of Socrates. It is the pen that told me to pick up the poisoned cup/chalice. It is the pen that told me not to turn away from my commitment.
43
isi ne mujh se kaha aajizi1 se maat2 na kha
isi ne mujh se kaha maslehat3 ki chaal na chal 1.helplessness 2.defeat 3.expendience, convenience, hidden/immoral purpose
It is the pen that told me not to accept defeat because of helplessness (but to keep resisting). It is the pen that told me not to make a move of convenience at the expense of principle.
44
isi ne mujh ko inaa’et1 kiya yad-e-baiza2
isi ne mujh se kaha sair3-e saameri4 se nikal 1.granted 2.white hand 3.enchantment 4.magic
This has reference to the story of moosa/Moses. He went up mount tuur asking to see god. He heard a voice asking him to hide his hand in the folds of his cloak. After a while he heard the same voice asking him to withdraw his hand. It had turned completely white. This was supposed to be a miraculous demonstration of the powers of god. Thus, to get a ‘white hand’ is like being able to understand divinity. While moosa was away on mount tuur, a local magician saamer enchanted his followers and persuaded them to worship a golden calf. This is considered to be getting trapped in worldly enchantment and forgetting the universal spirit. Thus, it is the pen that showed me the miracles of divinity. It is the pen that persuaded me to get out of the trap of worldly enchantment.
45
isi ne mujh se kaha aql1 tah-nashiini2 hai
isi ne mujh se kaha varta3-e Khirad4 se nikal 1.intelligence, reason 2.lowered hand, gesture of receiving 3.whirlpool 4.knowledge
It is the pen that told me that intelligence is in receiving humbly. It is the pen that told me to get out of the whirlpool of knowledge (and look beyond to the world of mysticism and love).
46
isi ne mujh se kaha vaz’a1-e aashiqi ko na chhoR
vo Khwaah2 ijz3 ka lamha4 ho ya Ghuroor5 ka pal6 1.ways 2.whether 3.humility 4.moment, occasion 5.pride 6.moment
It is the pen that told me not leave the ways of love whether is an occasion of humility or pride.
47
aziyyatoN1 ne jo baKhshi2 mujhe vo ne’mat3-e sabr4
keh mere dil meN girah5 hai ne mere maathe6 pe bal7 1.difficulties, pain 2.granted 3.blessing 4.patience 5.knot 6.forehead 7.wrinkle
Pain has granted me the blessing of patience so that there is not knot (ill will) in my heart nor a wrinkle on my brow (anger).
48
teri ata1 ke sabab2 ya meri ana3 ke sabab
kisi dua ka hai mauqa4 na iltejaa5 ka mahal6 1.grant, gift 2.basis 3.self-hood 4.occasion 5.pleading 6.occasion
Whether based on your gifts (O god) or my self-reliance, there is no chance to pray nor any occasion to plead i.e., I am not going beg any favours from you.
49
na koii tujh sa hai Khaaliq1 na mujh si hai maKhlooq2
na koii tera badal3 hai na koii mera badal 1.creator 2.created, creatures 3.used here to mean equal
There is no creator like you, nor is there a creature like me. There is none equal to you not to me i.e., we are both unique and we both have our place in the cosmos. He is declaring his independence and equality with god.
ahmad faraz (1931-2008) popular love and romance poet as well as a substantial contributor to progressive themes. This is a qaseeda, composed in Ghazal structure but not considered a Ghazal. It is a continuous theme in praise of something or someone. Please click on the Overview tab to see the full description.
1
mu’aaf1 kar meri masti2 Khuda-e azz-o-jal3
keh mere haath meN saaGhar4 hai mere lab5 pe Ghazal
1.pardon 2.intoxication 3.respected 4.cup, goblet 5.lips
O great respected god, pardon my intoxication because I have a goblet in my hand and a Ghazal on my lips.
2
kariim1 hai to meri laGhzishoN2 ko pyaar se dekh
rahiim3 hai to saza4 o jaza5 ki had6 se nikal
1.benevolent 2.stumbles 3.kind 4.punishment 5.reward 6.limits
If you are benevolent look with love at my stumbling. If you are kind then get beyond the limits of reward and punishment.
3
hai dosti to mujhe izz1-e mezbaani2 de
tu aasmaaN se utar aur meri zamiin pe chal
1.honour 2.hosting
If you feel friendly towards me, then give me the honour to host you. Get down from you sky and walk on my earth. Is this a way of saying ‘get off your high horse’.
4
maiN paa-ba-gil1 huN magar chhuu chuka minaara-e arsh2
so tu bhi dekh ye Khaak3 o Khashaar’4 o jaNgal
1.stuck in clay 2.sky, heaven 3.dust 4.(faarsi-Khashaar) dried leaves, twigs
Even though I am stuck in clay, I have managed to climb up the minaret to heaven. So you too, come down and see this dust and twigs and jungle. He appears to be playing a tit for tat challenge with god.
5
bahut aziz1 hai mujh ko ye KhaakdaaN2 mera
ye kohsaar3, ye qulzum4, ye dasht5, ye dal-dal6
1.dear, loved 2.bowl of dust, earth 3.hills 4.ocean 5.wilderness 6.swamp
I dearly love this earth of mine; its hills, oceans, desert and swamps. An unstated assertion seems to be … keep your heaven to yourself, I like the earth – made more explicit in the following ash’aar.
6
mere jahaaN1 meN zamaan2 o makaan3 o lail4 o nehaar5
tere jahaaN1 meN azal6 hai, abad7, na aaj na kal
1.world 2.time 3.place 4.night 5.day 6.beginning 7.end
In my world there is time, place, day and night. In your world there is no beginning, end, today or tomorrow – implying that god’s world is bland. Said hari chand aKhtar …
sukoon-e mustaqil, dil be-tamanna, shaiKh ki sohbat
agar jannat yahi hai to phir is jannat se dozaKh kya bura hoga
7
mere lahu1 meN hai barq2-e tapaaN3 ka jazb4 o gurez5
tere suboo6 meN mai7-e zindagi na zahr8-e ajal9
1.blood, nature, character 2.lightning 3.flash 4.absorption, attraction 5.running away, repulsion 6.flask 7.wine 8.poison 9.death
In my blood/nature I have the restlessness of a lightning flash, attraction and repulsion i.e., a variety of emotions. In your flask (of heaven) there is no wine of life or poison of death … only listless monotony.
8
teri behisht1 hai dasht2-e jumood3 o bahr4-e sukoot5
meri sarisht6 hai aashob7-e zaat8 se bekal9
1.heaven 2.wilderness 3.stillness, frozen 4.ocean 5.silence 6.habit, nature, character 7.uproar, tumult, restlessness 8.existence, being 9.restless
Your heaven is a frozen wilderness, an ocean of silence and my nature is restlessness created by the tumult of being/living.
9
tu apne arsh1 pe shaadaaN2 hai so Khushi teri
maiN apne farsh3 pe naazaaN4 huN aye nigaar5-e azal6
1.sky, heaven 2.happy 3.floor, earth 4.proud 5.adornment, beauty 6.eternal
You are happy with your heaven, that is your pleasure. I am proud of my earth O eternal beauty.
10
mujhe na jannat1-e gum-gashta2 ki bashaarat3 de
jo mujh ko yaad abhi tak hai hijrat4-e avval5
1.paradise 2.long-lost 3.good tidings, revelation 4.migration 5.first
This has reference to the story of how Adam and Eve disobeyed god in heaven and were banished to earth. The poet refers to being kicked out of heaven politely/sarcastically as the ‘first migration’. Thus, do not give me good tidings/hope of the long lost paradise, for I still remember being kicked out. This may be yet another polite/subtle way of saying – I like the freedom to transgress. I still remember what you did when I transgressed. Keep your heaven to yourself, don’t tempt me with it.
11
tere karam1 se yahaaN bhi mujhe mayassar2 hai
jo zaahidoN3 ki ibaadat4 meN Daalta hai Khalal5
1.benevolence 2.available 3.pious, observant 4.ritual prayer, obedience 5.obstacles
With your benevolence, it is available to me here, that which puts obstacles in the path of the pious and observant. This of course has a reference to wine and to the story that wine will be plentiful in heaven. Why bother, says the poet.
12
vo saer-chashm1 huN mere liye hai be-vaq’at2
jamaal3-e hoor o sharaab-e tahoor4 o shiir5 o asal6
1.satiated eye 2.worthless, without value 3.beauty 4.pure, sanctified 5.milk 6.honey
I am so satisfied with what I see here that to me is worthless (the promise of) beautiful angels, sanctified (non-intoxicating) wine, rivers of milk and honey.
13
maiN pii raha huN abhi tere inteqaam1 ki aag
keh jis se dil mera aNgaar2 tan3 mera manqal4
1.revenge, punishment 2.fire 3.body 4.stove, oven
I am still suffering from the fire of your punishment (of being kicked out of heaven) such that my heart is still burning and my body feels like it is in an oven.
14
meri jabiiN1 pe nahiiN koii daaGh2-e mehraabi3
na maiN dua’oN ka qaa’el4 na maiN shikaar5-e kasal6
1.forehead 2.stain, mark 3.niche, alcove 4.convinced 5.prey, victim 6.laziness
People who are pious and observant and do sijda (ritual prostration touching the forehead to the ground) often, sometimes get a mark on their forehead due to repeated (though gentle) trauma. The poet refers to this mark as the ‘daaGh-e mehraabi’. ‘kasal’ which literally means lazines is probably used to sarcastically refer to the attitude of praying to god instead to doing something yourselves. Thus, I don’t have a prayer mark on my brow, I don’t believe in prayer and I don’t surrender my free will to your benevolence/answer to prayers.
15
gunaahgaar1 to huN par na is qadar2 keh mujhe
saleeb3 roz4-e makaafaat5 ki lage bojhal6
1.sinner 2.so much 3.cross 4.day of 5.retribution, judgement 6.heavy
I am a sinner but not so much that the cross of the day of judgement is heavy on me i.e., I am not really afraid of the day of judgement.
16
kahiiN kahiiN koii laala1, kahiiN kahiiN koi daaGh2
meri bayaaz3 ki soorat4 hai meri fard5-e amal6
1.tulip 2.stain 3.book of verse 4.likeness 5.list, accounting 6.actions, deeds
Everyone is supposed to have a full accounting of their deeds, good and bad. Here ‘lala’-tulip is used as symbolic of beauty/virtue and ‘daaGh’-stain is used as symbolic of transgressions. Thus the poet’s ‘fard-e amal’ has some beautiful marks and some stains just like his bayaaz (book of verse) does.
17
vo tum keh uqda-kusha1 o musabbeb-ul-asbaab2
ye maiN keh apna mu’amma3 huN aap apna hi hal4
1.knot unraveler, problem solver 2.enabler of means 3.puzzle, problem 4.solution, cure
You are a solver of problems. You enable us to get means/provisions of life. I am my own puzzle and my own solution. Yet another way in which the poet asserts his independence.
18
maiN aap apna hi habeel1 apna hi qaabeel2
meri hi zaat3 hai maqtool4 o qaatil5 o maqtal6
1.Abel, the virtous son of Adam and Eve 2.Cain, another son of Adam and Eve who killed his brother Abel 3.person, being 4.killed 5.killer 6.slaughter house
In the story of the scriptures habeel/Abel is killed by qaabeel/Cain in a fit of jealousy. By saying the he is both the killer and the killed the poet means to say that I am capable of both good and bad and am responsible for creating my own killing field, once again declaring his independence from god.
19
baras1 baras ki tarah2 tha nafas3 nafas mera
sadi4 sadi ki tarah kaaTta raha pal5 pal
1.year 2.like, similar to 3.breath 4.century 5.moment
Every breath in the poet’s life felt like a long year and every moment like a hundred years i.e., he has gone through his own struggles, bearing them patiently.
20
tera vujood1 hai laraib2 ashraf3 o aala4
jo such kahuN to nahiN maiN bhi afzal5 o asfal6
1.existence, being 2.without a doubt 3.noble 4.exalted 5.superior 6.inferior
Your being, O god, is certainly noble and exalted, but in truth I am neither superior nor inferior i.e., I am what I make of myself.
21
ye vaaqe’aa1 hai keh shaa’er vo dekh sakta hai
rahe jo tere farishtoN2 ki aaNkh se aujhal3
1.truth 2.angels 3.hidden
It is true that the shaa’er can see even that which is hidden from the eyes of your angels i.e., I know what is going on, on earth, that even your angels cannot discern and report to you.
22
vo parfashaaN1 hai magar Ghaul2-e shaparak3 ki tarah4
so raa’egaaN5 keh hai chashm6-e kor7 meN kaajal8
1.able to fly 2.flock 3.bats 4.likenss, similar 5.useless 6.eye 7.blind 8.collyrium
It is believed that applying collyrium to the eye improves sight. But if the eye is already blind then collyrium is not going to help it see. Thus, your angels might be able to fly, but they are like a flock of bats which are blind and no amount of collyrium can help them see. The collyrium here is human feelings and love that the poet has in plenty and is able to see that which angels, devoid of emotions, cannot see.
23
mere liye to hai sau baKhshishoN1 ki ek baKhshish
qalam2 keh afsar3 o tabl4 o alam5 se hai afzal6
1.gift, grant 2.pen 3.office, power 4.drum 5.banner 6.superior
Drum and banner (tabl o alam) are used as symbols of power. Thus, for me this one gift is better than a hundred gifts – the gift of the pen which is superior to high office of power and accompaniments of banner and drum.
24
yahi qalam hai keh jis ki sitaara-saazi1 se
diloN meN jyot2 jalaati hai ishq ki mash’al3
1.shaping/configuring stars i.e., writing fate 2.light 3.torch
It is this pen that writes its own fortune and through it the torch of love lights up the heart.
25
yahi qalam hai jo dil meN utaar leta hai
misaal1-e mushk2 GhazaaloN3 ki aaNkh se kaajal4
1.example of 2.musk 3.deer 4.collyrium
The musk deer not only gives the fragrance of musk but also has beautiful eyes … as if they were lined with collyrium. Thus, it is this pen that can borrow/steal musk from the deer and collyrium from its eyes – spreading beauty and fragrance.
26
yahi qalam hai jo dukh ki rutoN1 meN baKhshta2 hai
diloN ko pyaar ka marham3, sukoon4 ka sandal
1.seasons, times 2.grants 3.ointment 4.tranquility, peace
It is the same pen that grants, during times of sorrow, the balm of love and the sandlwood paste of peace and tranquility to broken hearts.
27
yahi qalam hai keh e’jaaz1-e harf2 se jis ke
tamaam3 ishva-taraazaan4-e shahr haiN paagal
1.miracle 2.words 3.all 4.luxury shaping
The ‘ishva-taraazaan-e shahr’ are the rich and powerful of the homeland who shape the rules to award themselves all the luxuries of life. It is the same pen, the miracle of whose words make the rich and powerful mad/angry.
28
yahi qalam hai keh jis ne mujhe ye dars1 diya
keh saNg2 o Khisht3 ki zad4 par raheNge shiish-mahal5
1.lesson 2.rocks 3.bricks 4.within limit/range 5.glass palaces
It is the same pen that taught me that glass palaces will remain within striking distance (within the limits) of rocks and brickbats.
29
yahi qalam hai keh jis ki sariir1 ke aage
haiN surma-dar-gulu2 KhooN-Khwaar3 lashkaroN4 ke bigal5
1.sound of pen scraping on paper 2.collyrium in the throat 3.fierce 4.armies 5.bugles
It is believed that if collyrium is swallowed or throat painted with collyrium then voice is lost. Thus, the bugles of fierce armies fall silent because of the sound of the scraping of the pen.
30
yahi qalam hai keh jis ke hunar1 se nikle haiN
rah2-e hayaat3 ke Kham4 hoN keh zulf5-e yaar6 ke bal7
1.skill, talent 2.path 3.life 4.twists and turns 5.hair 6.beloved 7.curls
It is this pen whose skill shows us the twists and turns of the pathways of life or the beautiful curls of the beloved’s hair – thus, both the trials and tribulations of life and the beauty and love of the beloved.
31
yahi qalam hai keh jis ki ata1 se mujh ko mile
ye chaahatoN ke shagoofe2, mohabbatoN ke kaNval3
1.grant, gift 2.blossoms 3.lotus
It is the gift of this pen that has given me blossoms of admiration and lotus blooms of love.
32
tamaam siina-figaaroN1 ko yaad mere suKhan2
har ek Ghairat3-e maryam4 ke lab5 pe meri Ghazal
1.heart-broken 2.words, ash’aar 3.dignity 4.Mary 5.lips
‘Ghairat-e maryam’ – the envy of Mary is used a symbol of dignity and self-esteem of the beloved. Thus, (because of the gift of the pen) all heart-broken lovers recall my ash’aar and the beloved has my Ghazal on her lips.
33
isi ne sahal1 kiye mujh pe zindagi ke azaab2
vo ahd3-e saNg4 kahiiN tha keh daur5-e teGh6-e ajal7
1.easy 2.troubles, difficulties 3.times, age 4.stone 5.age, period 6.sword 7.death
This is probably a reflection of the saying, the pen is mightier than the sword from the stone age to the present day of weapons like the ‘teGh-e ajal’ – the sword of death. Thus, it is this (the pen) that eased my difficulties from the stone age to the present.
34
isi ne mujh ko dikhaaii hai raah1-e ahl-e-safa2
isi ne mujh se kaha hai pul-e-siraat3 pe chal
1.path 2.people of purity, mystics 3.bridge passing over hell to get to heaven
It is the pen which showed me the path of mystics. It is the pen that told me to walk the straight path over the bridge over hell to get to heaven.
35
isi ne mujh ko chaTaanoN1 ke hausle2 baKhshe3
vo karbala-e fana4 thi keh kaargaah5-e jadal6
1.rocks, mountains 2.steadfast courage 3.granted 4.annihilation 5.workshop 6.conflict
‘karbala’ is an epic battle in islamic history that is often used as a symbol of principled courage in the face of certain death. Thus, it is the pen that granted me steadfast courage to stand firm like a rock, be it the battle to certain death or the workshop of conflict.
36
isi ne mujh se kaha is meN ahl-e-sidq1 amar2
isi ne mujh se kaha such3 ka faisla4 hai aTal5
1.people of truth/integrity 2.immortal 3.truth 4.decision, judgement 5.unchanging, forever
It is the pen that told me that people of integrity live forever in its words. It is the pen that told me that the judgement/victory of Truth is final.
37
isi ke faiz1 se aatish-kade2 hue gulzaar3
isi ke lutf4 se har zisht5 ban gaya ajmal6
1.benvolence, kindness 2.fires 3.blossoming gardens 4.delicacy, fine taste 5.ugliness 6.beautiful
It is the benevolence of the pen that turns raging fires into blossoming gardens. It is the delicacy of the pen that can turn ugliness into beauty.
38
isi ne mujh se kaha jo mila bahut kuchh hai
isi ne mujh se kaha jo nahiN hai haath na mal
It is the pen that told me that whatever I have received is plenty. It is the pen that said to me, do not rub your hands in regret for what you don’t have.
39
isi ne mujh ko qanaa’at1 ka boriya2 baKhsha3
isi ke haath se dast4-e daraaz5-e tam’a6 hai shal7
1.contentment 2.straw mat 3.granted 4.hand 5.stretched 6.greed 7.paralyzed, tired
To spread out a mat of contentment – qanaa’at ka boriya – means to be content with what you have and not crave for more and more. Thus, it is the pen that granted me the straw mat of contentment. It is because of the pen that the stretched hand of greed is weakened.
40
isi ki aag se mera vujood1 hai raushan2
isi ki aag se mera zamiir3 hai saiqal4
1.existence, being 2.shining 3.consciense 4.polished
In the fire of the pen, my being shines. In the fire of the pen, my conscience is polished.
41
isi ne mujh se kaha bai’at1-e yaziid2 na kar
isi ne mujh se kaha maslak3-e husain4 pe chal
1.alliegance 2.self-anointed king who demanded allegiance from husain 3.path, conduct, method 4.took a principled stand in the face of certain death and refused allegiance
This has reference to the battle of karbala which is often used in urdu poetry as a symbol of the struggle for justice. The stand that husain took is help up as a symbol of courage in the face of oppression. Thus it is the pen that told me not to accept allegiance of the oppressor. It is that pen that told me to walk the path (righteous courage) of husain.
42
isi ne mujh se kaha zahr1 ka payaala uTha
isi ne mujh se kaha jo kaha hai us se na Tal2
1.poison 2.move away, turn away
This has a reference to the story of Socrates. It is the pen that told me to pick up the poisoned cup/chalice. It is the pen that told me not to turn away from my commitment.
43
isi ne mujh se kaha aajizi1 se maat2 na kha
isi ne mujh se kaha maslehat3 ki chaal na chal
1.helplessness 2.defeat 3.expendience, convenience, hidden/immoral purpose
It is the pen that told me not to accept defeat because of helplessness (but to keep resisting). It is the pen that told me not to make a move of convenience at the expense of principle.
44
isi ne mujh ko inaa’et1 kiya yad-e-baiza2
isi ne mujh se kaha sair3-e saameri4 se nikal
1.granted 2.white hand 3.enchantment 4.magic
This has reference to the story of moosa/Moses. He went up mount tuur asking to see god. He heard a voice asking him to hide his hand in the folds of his cloak. After a while he heard the same voice asking him to withdraw his hand. It had turned completely white. This was supposed to be a miraculous demonstration of the powers of god. Thus, to get a ‘white hand’ is like being able to understand divinity. While moosa was away on mount tuur, a local magician saamer enchanted his followers and persuaded them to worship a golden calf. This is considered to be getting trapped in worldly enchantment and forgetting the universal spirit. Thus, it is the pen that showed me the miracles of divinity. It is the pen that persuaded me to get out of the trap of worldly enchantment.
45
isi ne mujh se kaha aql1 tah-nashiini2 hai
isi ne mujh se kaha varta3-e Khirad4 se nikal
1.intelligence, reason 2.lowered hand, gesture of receiving 3.whirlpool 4.knowledge
It is the pen that told me that intelligence is in receiving humbly. It is the pen that told me to get out of the whirlpool of knowledge (and look beyond to the world of mysticism and love).
46
isi ne mujh se kaha vaz’a1-e aashiqi ko na chhoR
vo Khwaah2 ijz3 ka lamha4 ho ya Ghuroor5 ka pal6
1.ways 2.whether 3.humility 4.moment, occasion 5.pride 6.moment
It is the pen that told me not leave the ways of love whether is an occasion of humility or pride.
47
aziyyatoN1 ne jo baKhshi2 mujhe vo ne’mat3-e sabr4
keh mere dil meN girah5 hai ne mere maathe6 pe bal7
1.difficulties, pain 2.granted 3.blessing 4.patience 5.knot 6.forehead 7.wrinkle
Pain has granted me the blessing of patience so that there is not knot (ill will) in my heart nor a wrinkle on my brow (anger).
48
teri ata1 ke sabab2 ya meri ana3 ke sabab
kisi dua ka hai mauqa4 na iltejaa5 ka mahal6
1.grant, gift 2.basis 3.self-hood 4.occasion 5.pleading 6.occasion
Whether based on your gifts (O god) or my self-reliance, there is no chance to pray nor any occasion to plead i.e., I am not going beg any favours from you.
49
na koii tujh sa hai Khaaliq1 na mujh si hai maKhlooq2
na koii tera badal3 hai na koii mera badal
1.creator 2.created, creatures 3.used here to mean equal
There is no creator like you, nor is there a creature like me. There is none equal to you not to me i.e., we are both unique and we both have our place in the cosmos. He is declaring his independence and equality with god.
