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Recitation
رُباعیات۔جُستجوُ۔جوش ملیح آبادی
۱
عجلت نہ کر اے مسافرِ دشتِ شعور
نفی و اَثبات کا ابھی شہر ہے دور
ہاں ساتھ چلا چل کہ کہیں ٹھہرے گا
یہ قافلۂ عِلّت و معلول ضرور
۲
کیا قہر ہے سوچنے کی عادت اے جوش
ملتی ہی نہیں ذہن کو فرصت اے جوش
ہر غرفے کو کھٹکھٹاتا رہتا ہے دِماغ
دانائی بھی ہے کتنی حماقت اے جوش
۳
ہر سانس میں کیا ٹیس ہے اللہ غنی
سینے میں کھٹک رہی ہے ہیرے کی کنی
مابینِ کشاکشِ یقین و تشکیک
اللہ ری خیالات کی اعضا شکنی
۴
میں طُرفہ کشاکش میں کھنچا ہوں معبود
مکّار حواس اور وہ بھی محدود
بالفرض اگر کشفِ غِطا بھی ہو جائے
پھر بھی نہ یقین آئے کہ تو ہے موجود
۵
اوہام سے کہہ دو کہ پر اپنے تولیں
شاخِ افکار پر نہ چونچیں کھولیں
مُلّا آئے جو ہفت قلزم لے کر
حکمت کے کھرے توے پہ چھن سے بولیں
۶
ناقابلِ اصلاح ہیں اربابِ یقیں
اوجھل ہے اِن آسمان والوں سے زمیں
جب عرش سے روح کو اُتارا تو کھُلا
اِک عربدۂ جسم ہے اور کچھ بھی نہیں
۷
افسوس کہ اے زاہدِ ژولیدہ نظر
کیا تجھ کو نہیں میرے عظائم کی خبر
ممکن ہوتا اگر وجودِ اللہ
ہوتا بشیریت میں قانع کیونکر
۸
اے مقتدانِ آسمانِ باطل
اِنسان کی صرف یہ زمیں ہے منزل
کیا تم کو خبر کہ اِس زمیں کی خاطر
کِس طرح دھڑک رہا ہے آفاق کا دِل
۹
کیا عرش میں ہے، فرشِ بریں کو دیکھو
تُم طفلِ زمیں ہو، اِس زمیں کو دیکھو
کیا دیکھ رہے ہو آسمان کی جانب
اِس عشوہ گرِ فلک نشیں کو دیکھو
۱۰
کچھ لذّتِ بحث جِس کی صحبت میں نہیں
باتوں کا مزا اُس کی رفاقت میں نہیں
جو مختلف اُلخیال مجلس میں ہے لطف
وہ متحد الرّائے جماعت میں نہیں
रुबाईयात-जुस्तजू-जोश मलीहाबादी
१
उज्लत न कर अए मुसाफ़िर-ए दश्त-ए शा’ऊर
नफ़ी ओ अस्बात का अभी शहर है दूर
हाँ साथ चला चल के कहीं ठहरेगा
ये क़ाफ़ेला-ए इल्लत ओ मा’लूल ज़रूर
२
क्या क़हर है सोचने कि आ’दत अए जोश
मिलती ही नहीं ज़हन को फ़ुर्सत अए जोश
हर ग़ुर्फ़े को खटखटाता रहता है दिमाग़
दानाई भी है कितनी हिमाक़त अए जोश
३
हर सांस में क्या टीस है अल्लाहु-ग़नी
सीने में खटक रही है हीरे कि कनी
माबैन-ए कशाकश-ए यक़ीन ओ तश्कीक
अल्लाह रि ख़यालात कि आ’ज़ा शिकनी
४
मैं तुर्फ़ा कशाकश में खिंचा हूं मा’बूद
मक्कार हवास और वो भी महदूद
बिल-फ़र्ज़ अगर कश्फ़-ए ग़िता भी हो जाए
फिर भी न यक़ीन आए के तू है मौजूद
५
औहाम से कह दो के पर अपने तोलें
शाख़-ए अफ़्कार पर न चोंचें खोलें
मुल्ला आए जो हफ़्त क़ुल्ज़ुम ले कर
हिकमत के खरे तवे पे छन से बोलें
६
ना-क़ाबिल-ए इस्लाह हैं अरबाब-ए यक़ीं
ओझल इन आस्मान वालौं से ज़मीं
जब अर्श से रूह को उतारा तो खुला
एक उरबदा-ए जिस्म है और कुछ भी नहीं
७
अफ़्सोस के अए ज़ाहेद-ए ज़्शौलीदा-नज़र
क्या तुझ को नहीं मेरे अज़ा’एम कि ख़बर
मुमकिन होता अगर वुजूद-ए अ अल्लाह
होता बशरियत में क़ाना क्यूंकर
८
अए मुक़्तेदान-ए आस्मान-ए बातिल
इन्सान कि सिर्फ़ ये ज़मीन है मंज़िल
क्या तुम को ख़बर के इस ज़मीं कि ख़ातेर
किस तरह धड़क रहा है आफ़ाक़ का दिल
९
क्या अर्श में है फ़र्श-ए बरीं को देखो
तुम तिफ़्ल-ए ज़मीं हो, इस ज़मीं को देखो
क्या देख रहे हो आस्मां कि जानिब
इश्वा-गर-ए फ़लक-नशीं को देखो
१०
कुछ लज़्ज़त-ए बहस जिस कि सोहबत में नहीं
बातौं मज़ा उस कि रिफ़ाक़त में नहीं
जो मुख़्तलिफ़-उल-ख़याल मज्लिस में है लुत्फ़
वो मुत्तहिद-उर-राए जमा’अत में नहीं
Click here for background and on any passage for word meanings and explanatory discussion. josh malihabadi is well known for his fiery nazm. He also wrote many romantic as well as cerebral nazm and Ghazal. His marsia are a celebration of dignified death rather than bowing to injustice even at the cost of life. He also wrote numerous rubaaii. This series is a collection of nearly 300 rubaaiyaat from various books organized by subject. This selection is all about constant struggle to keep uncovering new knowledge. Unlike other poets who might say ‘complete knowledge is not achievable, so accept faith’, josh insists, ‘complete knowledge may not be achievable, but keep struggling, you will get better’.
1
ujlat1 na kar aye musaafir2-e dasht3-e sha’oor4
nafi5 o asbaat6 ka abhi shahr7 hai duur
haaN saath chala chal ke kahiN Thahrega
ye qaafila8-e illat9 o ma’lool10 zaroor11 1.impatience, hurry 2.traveler/seeker 3.wilderness, desert 4.knowledge 5.negation 6.affirmation 7.city – used in the sense of stage of travel 8.caravan 9.causer/creator 10.caused/created 11.surely
Do not be impatient, O traveler through the wilderness of knowledge. The stage of definite affirmation or negation is still far away. Keep going, this caravan in search of the root cause (chicken and egg) will surely stop somewhere.
2
kya qahr1 hai sochne ki a’adat2 aye josh
milti hi nahiN zahn3 ko fursat4 aye josh
har Ghurfe5 ko khaTkhaTaata rahta hai dimaaGh
daanaaii6 bhi hai kitni himaaqat7 aye josh 1.curse 2.habit 3.intellect, mind 4.spare time, leisure 5.window 6.wisdom 7.foolishness
What a curse is the habit of thinking/reasoning, O josh. The mind is never at rest. It keeps knocking at every window. Oh, this wisdom is such foolishness, O josh.
3
har saaNs meN kya Tees1 hai allahu-Ghani2
seene meN khaTak rahi hai heere ki kani3
mabain4-e kashaakash5-e yaqin6 o tashkeek7
allah ri Khyaalaat ki a’aza-shikani8 1.sharp pain 2.great god 3.grain (diamond grain is used to mean a sharp edge that cannot be dulled) 4.between 5.struggle, push and pull 6.certainty, faith 7.doubt, questioning 8.tiredness, exhaustion
Every breath brings a sharp pain, O great god. A sharp edge keeps gnawing in my bosom. The struggle between faith and doubt – O, the exhaustion of thought/reason.
4
maiN turfa1 kashaakash2 meN khiNcha huN ma’bood3
makkaar4 havaas5 aur vo bhi mahdood6
b-il-farz7 agar kashf8-e Ghita9 bhi ho jaaye
phir bhi na yaqin aaye ke tu hai maujood10 1.strange, unusual 2.struggle 3.lord, god 4.cunning, deceiving 5.senses 6.limited 7.supposing, even if 8.reveal, solve a puzzle 9.veil, curtain 10.present, existing
I am caught up in a strange struggle O, god. My senses are limited and they deceive me. Even if the veil over the secret were lifted, how can I believe that it is you.
5
auhaam1 se kah do ke par apne toleN2
shaaKh-e-afkaar3 par na choNcheN kholeN
mulla aaye jo haft-qulzum4 le kar
hikmat5 ke khare6 tavey7 pe chhan se boleN 1.superstitions 2.par tolna is to spread wings getting ready to fly 3.branch on which reason blooms 4.seven seas 5.wisdom 6.pure, plain speaking, straight forward 7.frying pan
Ask superstitions to fly away from here. Ask them to not tarry on the branch of reason and try to feed. If the mullah (religious man) were to come even with seven seas and douse the pan of reason, they (superstitions) will evaporate off the pan instantly. Thus even seven seas of supersitition will not be able quench the sizzling pan of reason.
6
na-qaabil-e-islaah1 haiN arbaab-e-yaqiN2
aujhal3 hai in aasman vaalauN se zamiN
jab arsh4 se rooh5 ko utaara to khula
ek arbada-e-jism6 hai aur kuchh bhi nahiN 1.incapable to correction/learning 2.people of certainty/faith 3.hidden 4.skies, heavens 5.soul 6.counterpoint to material body
josh seems to suggest that the concept of “soul” was invented (brought down from heaven) only to be a counterpoint to the material body. There is no other reality/use of this concept. People of faith are incapable of learning this. The secrets of this “material” earth are hidden from them.
7
afsos ke aye zaahed1-e zshaulida-nazar2
kya tujhko nahiN mere azaa’em3 ki Khabar4
mumkin5 hota agar vujood-e-allah6
hota bashariyyat7 meN qaan’e8 kyuNkar9 1.observant of (islamic) religious practice 2.scattered/confused sight 3.greatness 4.awareness/knowledge 5.possible 6.existence of god 7.humanism, humanity 8.contentment, satisfaction
josh seems to imply that humanity is the apex of life form. If there had been another/superior life-form possible, why would LIFE (evolution/creation) have stopped (be satisfied with) this. O you confused zaahed, you do not understand the greatness of man. If god’s existence had been possible, why would creation have stopped with humans. It is quite possible that josh means to used “greatness/perfection of man” in the sufi sense. But there are a lot of scientific/evolutionary problems with the train of thought in this rubaa’ii.
8
aye muqtadaan1-e aasmaan-e baatil2
insaan ki sirf ye zamin hai manzil3
kya tum ko Khabar4 ke is zamiN ki Khaatir5
kis tarah dhaRak raha hai aafaaq6 ka dil 1.advocate, promoter 2.false, not real, apparent 3.destination, goal 4.awareness, knowledge 5.for the sake of 6.skies, heavens, high/best creatures
josh suggests that this material world is the apex of creation. There is no “spiritual” (heaven or hell) world. Thus, O, promoters of false heavens, know that this earth itself is the destination of humans. Are you aware that even the heavens pine for this earth.
9
kya arsh1 meN hai, farsh-e-bariN2 ko dekho
tum tifl3-e zamiN ho, is zamiN ko dekho
kya dekh rahe ho aasmaaN ki jaanib4
is ishwa-gar5-e falak-nashiN6 ko dekho 1.heaven 2.high floor/earth – the usual expressions is arsh-e bariN, meaning high heaven, the highest heaven, where god is supposed to reside. josh is turning this around and calling the earth “high) (in status). 3.children of 4.towards 5.beauty displaying 6.residing in heavens – used to mean “of a high status”
What is there in heaven. Nothing. Look at the high status of the earth. You are children of the earth, look towards it. Why are you looking towards the skies/heavens. Look at this beauty displaying i.e. beautiful earth of high status … once again, returning the theme that this material world is real and spiritual/heaven/hell is imaginary.
10
kuchh lazzat1-e bahas2 jis ki sohbat3 meN nahiN
baatauN ka maza us ki rifaaqat4 meN nahiN
jo muKhtalif5-ul-Khayaal majlis6 meN hai lutf7
vo muttahid8-ur-raa’e9 jama’at10 meN nahiN 1.pleasure 2.discussion, debate 3.company 4.friendship 5.different 6.gathering 7.pleasure 8.united, harmonious 9.opinion 10.society
josh likes a lively debate and a gathering and friends of different opinions. The pleasure of discussion that you get in a society of differing opinions, you cannot find in the company/friendship of harmonious thoughts.
josh malihabadi is well known for his fiery nazm. He also wrote many romantic as well as cerebral nazm and Ghazal. His marsia are a celebration of dignified death rather than bowing to injustice even at the cost of life. He also wrote numerous rubaaii. This series is a collection of nearly 300 rubaaiyaat from various books organized by subject. This selection is all about constant struggle to keep uncovering new knowledge. Unlike other poets who might say ‘complete knowledge is not achievable, so accept faith’, josh insists, ‘complete knowledge may not be achievable, but keep struggling, you will get better’.
1
ujlat1 na kar aye musaafir2-e dasht3-e sha’oor4
nafi5 o asbaat6 ka abhi shahr7 hai duur
haaN saath chala chal ke kahiN Thahrega
ye qaafila8-e illat9 o ma’lool10 zaroor11
1.impatience, hurry 2.traveler/seeker 3.wilderness, desert 4.knowledge 5.negation 6.affirmation 7.city – used in the sense of stage of travel 8.caravan 9.causer/creator 10.caused/created 11.surely
Do not be impatient, O traveler through the wilderness of knowledge. The stage of definite affirmation or negation is still far away. Keep going, this caravan in search of the root cause (chicken and egg) will surely stop somewhere.
2
kya qahr1 hai sochne ki a’adat2 aye josh
milti hi nahiN zahn3 ko fursat4 aye josh
har Ghurfe5 ko khaTkhaTaata rahta hai dimaaGh
daanaaii6 bhi hai kitni himaaqat7 aye josh
1.curse 2.habit 3.intellect, mind 4.spare time, leisure 5.window 6.wisdom 7.foolishness
What a curse is the habit of thinking/reasoning, O josh. The mind is never at rest. It keeps knocking at every window. Oh, this wisdom is such foolishness, O josh.
3
har saaNs meN kya Tees1 hai allahu-Ghani2
seene meN khaTak rahi hai heere ki kani3
mabain4-e kashaakash5-e yaqin6 o tashkeek7
allah ri Khyaalaat ki a’aza-shikani8
1.sharp pain 2.great god 3.grain (diamond grain is used to mean a sharp edge that cannot be dulled) 4.between 5.struggle, push and pull 6.certainty, faith 7.doubt, questioning 8.tiredness, exhaustion
Every breath brings a sharp pain, O great god. A sharp edge keeps gnawing in my bosom. The struggle between faith and doubt – O, the exhaustion of thought/reason.
4
maiN turfa1 kashaakash2 meN khiNcha huN ma’bood3
makkaar4 havaas5 aur vo bhi mahdood6
b-il-farz7 agar kashf8-e Ghita9 bhi ho jaaye
phir bhi na yaqin aaye ke tu hai maujood10
1.strange, unusual 2.struggle 3.lord, god 4.cunning, deceiving 5.senses 6.limited 7.supposing, even if 8.reveal, solve a puzzle 9.veil, curtain 10.present, existing
I am caught up in a strange struggle O, god. My senses are limited and they deceive me. Even if the veil over the secret were lifted, how can I believe that it is you.
5
auhaam1 se kah do ke par apne toleN2
shaaKh-e-afkaar3 par na choNcheN kholeN
mulla aaye jo haft-qulzum4 le kar
hikmat5 ke khare6 tavey7 pe chhan se boleN
1.superstitions 2.par tolna is to spread wings getting ready to fly 3.branch on which reason blooms 4.seven seas 5.wisdom 6.pure, plain speaking, straight forward 7.frying pan
Ask superstitions to fly away from here. Ask them to not tarry on the branch of reason and try to feed. If the mullah (religious man) were to come even with seven seas and douse the pan of reason, they (superstitions) will evaporate off the pan instantly. Thus even seven seas of supersitition will not be able quench the sizzling pan of reason.
6
na-qaabil-e-islaah1 haiN arbaab-e-yaqiN2
aujhal3 hai in aasman vaalauN se zamiN
jab arsh4 se rooh5 ko utaara to khula
ek arbada-e-jism6 hai aur kuchh bhi nahiN
1.incapable to correction/learning 2.people of certainty/faith 3.hidden 4.skies, heavens 5.soul 6.counterpoint to material body
josh seems to suggest that the concept of “soul” was invented (brought down from heaven) only to be a counterpoint to the material body. There is no other reality/use of this concept. People of faith are incapable of learning this. The secrets of this “material” earth are hidden from them.
7
afsos ke aye zaahed1-e zshaulida-nazar2
kya tujhko nahiN mere azaa’em3 ki Khabar4
mumkin5 hota agar vujood-e-allah6
hota bashariyyat7 meN qaan’e8 kyuNkar9
1.observant of (islamic) religious practice 2.scattered/confused sight 3.greatness 4.awareness/knowledge 5.possible 6.existence of god 7.humanism, humanity 8.contentment, satisfaction
josh seems to imply that humanity is the apex of life form. If there had been another/superior life-form possible, why would LIFE (evolution/creation) have stopped (be satisfied with) this. O you confused zaahed, you do not understand the greatness of man. If god’s existence had been possible, why would creation have stopped with humans. It is quite possible that josh means to used “greatness/perfection of man” in the sufi sense. But there are a lot of scientific/evolutionary problems with the train of thought in this rubaa’ii.
8
aye muqtadaan1-e aasmaan-e baatil2
insaan ki sirf ye zamin hai manzil3
kya tum ko Khabar4 ke is zamiN ki Khaatir5
kis tarah dhaRak raha hai aafaaq6 ka dil
1.advocate, promoter 2.false, not real, apparent 3.destination, goal 4.awareness, knowledge 5.for the sake of 6.skies, heavens, high/best creatures
josh suggests that this material world is the apex of creation. There is no “spiritual” (heaven or hell) world. Thus, O, promoters of false heavens, know that this earth itself is the destination of humans. Are you aware that even the heavens pine for this earth.
9
kya arsh1 meN hai, farsh-e-bariN2 ko dekho
tum tifl3-e zamiN ho, is zamiN ko dekho
kya dekh rahe ho aasmaaN ki jaanib4
is ishwa-gar5-e falak-nashiN6 ko dekho
1.heaven 2.high floor/earth – the usual expressions is arsh-e bariN, meaning high heaven, the highest heaven, where god is supposed to reside. josh is turning this around and calling the earth “high) (in status). 3.children of 4.towards 5.beauty displaying 6.residing in heavens – used to mean “of a high status”
What is there in heaven. Nothing. Look at the high status of the earth. You are children of the earth, look towards it. Why are you looking towards the skies/heavens. Look at this beauty displaying i.e. beautiful earth of high status … once again, returning the theme that this material world is real and spiritual/heaven/hell is imaginary.
10
kuchh lazzat1-e bahas2 jis ki sohbat3 meN nahiN
baatauN ka maza us ki rifaaqat4 meN nahiN
jo muKhtalif5-ul-Khayaal majlis6 meN hai lutf7
vo muttahid8-ur-raa’e9 jama’at10 meN nahiN
1.pleasure 2.discussion, debate 3.company 4.friendship 5.different 6.gathering 7.pleasure 8.united, harmonious 9.opinion 10.society
josh likes a lively debate and a gathering and friends of different opinions. The pleasure of discussion that you get in a society of differing opinions, you cannot find in the company/friendship of harmonious thoughts.
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