sar-e vaadi-e seena – faiz

recitation by shaa’er faiz ahmed faiz

سرِ وادیِ سینا [پہلا دور] ۔ فیض احمد فیض

 

پھر برق فروزاں ہے سرِ وادیِ سینا

بھر رنگ پہ ہے شعلۂ رُخسارِ حقیقت

پیغامِ اجل، دعوتِ دیدارِ حقیقت

ائے دیدۂ بینا

 

اب وقت ہے دیدار کا دم ہے کہ نہیں ہے

اب قاتلِ جاں چارہ گرِ کُلفتِ غم ہے

گلزارِ اِرم پرتوِ صحرائے عدم ہے

 

پِندارِ جنوں

حوصلۂ راہِ عدم ہے کہ نہیں ہے

پھر برق فروزاں ہے سرِ وادیِ سینا، ائے دیدۂ  بینا

پھر دِل کو مصفّا کرو، پھر لوح پہ شاید

مابینِ من و تو نیا  پیماں کوئی اُترے

 

اب رسمِ سِتم حکمتِ خاصانِ زمیں ہے

تائیدِ سِتم مصلحتِ مُفتیِ دیں ہے

اب صدیوں کے اقرارِ اِطاعت کو بدلنے

لازم ہے کہ اِنکار کا فرماں کوئی اُترے

 

سرِ وادیِٔ سینا [دوسرا دور] ۔ فیض احمد فیض

 

سنو کہ شائد یہ نورِ صیقل

ہے اُس صحیفہ کا حرفِ اوّل

جو ہر کس و ناکسِ زمیں پر

دلِ گدایانِ اجمعیں پر

اُتر رہا ہے فلک سے اب کے

 

سنو کہ اِس حرفِ لَم یَزّل کے

اَمیں تمہیں بندگانِ بے بس

علیم بھی ہیں، خبیر بھی ہیں

سنو کہ ہم بے زبان و بے کس

بشیر بھی ہیں نذیر بھی ہیں

 

ہر اک کلِ الامر کو صدا دو

کہ ا پنی فردِ عمل سنبھالے

اُٹھیگا جب جمِّ سر فروشاں

پڑینگے دار و رسن کے لالے

کوئی  نہ ہوگا کہ جو بچا لے

 

جزا سزا سب یہیں پہ ہوگی

یہیں عذاب و ثواب ہوگا

یہیں سے اُٹھیگا شورِ محشر

یہیں پہ روزِ حصاب ہوگا

सर-ए वादी-ए सीना [पहला दौर] – फ़ैज़ अहमद फ़ैज़

 

फिर बर्क़ फ़रोज़ां है सर-ए वादी-ए सीना

फिर रंग पे है शोला-ए रुख़सार-ए हक़ीक़त

पैग़ाम-ए अजल, दा’वत-ए दीदार-ए हक़ीक़त

अय दीदा-ए बीना

 

अब वक़्त है दीदार का दम है के नहीं है

अब क़ातिल-ए जां चारागर-ए कुलफ़त-ए ग़म है

गुलज़ार-ए इरम पर तो सेहरा-ए अदम है

 

पिंदार-ए जुनूं

हौसला-ए राह-ए अदम है के नहीं है

फिर बर्क़ फ़रोज़ां है सर-ए वादी-ए सीना, अय दीदा-ए बीना

फिर दिल को मुसफ़्फ़ा करो, फिर लौह पे शायेद

माबैन-ए मन ओ तू नया पैमां कोइ उतरे

 

अब रस्म-ए सितम हिकमत-ए ख़ासान-ए ज़मीं है

ता’ईद-ए सितम मसलेहत-ए मुफ़्ती-ए दीं है

अब सदियौं के इक़रार-ए इता’अत को बदलने

लाज़िम है के इनकार का फ़रमां कोइ उतरे

 

सर-ए वादी-ए सीना [दूसरा दौर] – फ़ैज़ अहमद फ़ैज़

 

सुनो के शायद ये नूर-ए सैक़ल

है उस सहिफ़े का हरफ़-ए अव्वल

जो हर कस-ओ नाकस-ए ज़मीं पर

दिल-ए गदायान-ए अजमईं पर

उतर रहा है फ़लक से अब के

 

सुनो के इस हरफ़-ए लम यज़ल के

अमीं तुम्ही बंदगान-ए बेबस

अलीम भी हैं, ख़बीर भी हैं

सुनो, के हम बेज़बान-ओ बेकस

बशीर भी हैं नज़ीर भी हैं

 

हर एक कुल-इल-अम्र को सदा दो

के अपनी फ़र्द-ए अमल संभाले

उठेगा जब जम्म-ए सर फ़रोशां

पड़ेंगे दार-ओ रसन के लाले

कोइ ना होगा के जो बचा ले

 

जज़ा सज़ा सब यहीं पे होगी

यहीं अज़ाब-ओ सवाब होगा

यहीं से उट्ठे गा शोर-ए महशर

यहीं पे रोज़-ए हिसाब होगा

sar-e vaadi-e seena [Part 1] – faiz ahmed faiz

Click here for overall comments and on any passage for meanings and discussion.  There are two distinct parts to this composition. Both have heavy references to Biblical/Quranic imagery. The first has observations about the 1967 Arab-Israeli war and the occupation/enslavement of Palestine. The second written during zia-ul haq’s time is a warning to all dictators.

phir barq1 farozaaN2 hai sar3-e vaadi4-e seena5
phir raNg pe hai shola6-e ruKhsaar7-e haqeeqat8
paiGham9-e ajal10, da’avat11-e deedaar12-e haqeeqat
aye deeda-e beena13 
1.lightning 2.shining 3.at the head of 4.valley of 5.Sinai 6.flame, bright 7.cheek, face 8.truth, god 9.message of 10.death, doom, sometimes used to mean eternity 11.invitation of 12.sighting/seeing 13.eye that can see, discerning eye
This has reference to the Biblical/Quranic story that Moses went to the top of Mt. Toor in Sinai asking to see god. He got a message, “lan taraani” – “you will not be able to see me”. He insisted and there was a manifestation of god in the form of a lightning strike and the mountain was reduced to ashes. Moses came down with the ten commandments. Says faiz, once again lightning is playing on Mt. Toor. The bright face of god is at the height of its beauty (raNg pe hai). There is an invitation to see, there is a message of eternity, O discerning eye.

ab vaqt hai deedar ka dum1 hai ke nahiN hai
ab qaatil2-e jaaN3 chaaragar4-e kulfat5-e Gham hai
gulzar-e iram6 partav7-e sehra8-e adam9 hai
1.strength, courage 2.killer 3.life 4.healer 5.anxiety, restlessness 6.Garden of Eden 7.reflection of 8.desert of 9.non-existence, oblivion
Now is the time to see, do you have the courage, the strength? The killer himself has now been designated to be the healer of the restlessness of pain/sorrow. The Garden of Eden is a reflection of the desert of non-existence/oblivion. This has reference to a legendary king/tyrant by the name of “shaddad” who caused a garden to be established in the desert and called it “iram” – “heavenly garden” and claimed divinity. His “false paradise” was consumed by the desert – into oblivion.

pindaar1-e junooN2
hausla3-e raah4-e adam5 hai ke nahiN hai
phir barq farozaaN hai sar-e vaadi-e seena, aye deeda-e beena
phir dil ko musaffa6 karo, phir lauh7 pe shaayed8
mabayn9-e man10 o tu11 naya paimaaN12 koii utre
1.pride, hubris 2.passion, fury, rage 3.courage 4.path of 5.oblivion, non-existence 6.purified 7.tablet 8.perhaps 9.between 10.me 11.you 12.agreement
O, hubris of fury, do you have the courage to walk the path of oblivion (when Moses walked that path and asked to see god, the mountain was obliterated). Lightning plays once again on Mt. Toor. O, discerning eye. Purify your heart, perhaps a new tablet may descend (like Moses came down with engraved tablets) with a new agreement between you (god) and me.

ab rasm1-e sitam2 hikmat3-e Khaasaan4-e zamiN5 hai
taa’eed6-e sitam2 maslehat7-e mufti8-e deeN9 hai
ab sadiyauN10 ke iqraar11-e ita’at12 ko badalne
laazim13 hai ke inkaar14 ka farmaaN15 koii utre
1.tradition, ritual 2.oppression 3.wisdom 4.special, chosen (people) 5.world 6.support 7.counsel 8.jurist 9.faith 10.centuries 11.agreement 12.obedience 13.necessary 14.denial, rebel 15.decree
Now oppression has become the tradition of the chosen people of the earth. The jurist of the faith (perhaps a reference to the mufti of Jerusalem, who was passive in the face of occupation) also advises supporting such oppression. To change centuries of submission/obedience, it is necessary that a new decree of rebellion descend (from Mt. Toor).

sar-e vaadi-e seena [Part 2] – faiz ahmed faiz

suno ke shaa’ed1 ye noor-e saiqal2
hai us sahiife3 ka harf-e awwal4
jo har kas-o naakas5-e zamiN par
dil-e gadaayaan6-e ajma’iiN7 par
utar rahaa hai falak8 se ab ke
1.perhaps 2.polished, burnished 3.scripture 4.opening word(s) 5.haves and have nots 6.mendicants, beggars 7.all, total 8.heaven
Listen, perhaps this polished ray of light (that is shining on Mt. Toor) is but the opening word of that scripture (declaration of rebellion) which is descending from heaven. This time it is descending upon all the haves and have nots and upon all the deprived of this earth.

suno ke is harf-e lam yazal1 ke
amiN2 tumhii bandagaan3-e bebas4
‘aliim5 bhi haiN, Khabiir6 bhi haiN
suno, ke hum bezabaan7-o bekas8
bashir9 bhi haiN nazir10 bhi haiN
1.word without decline, immortal word(s), word of revelation, declaration of rebellion??? 2.trustee 3.servants (of god) 4.powerless 5.one who has knowledge 6.one who has awareness 7.voiceless 8.helpless 9.one who brings good tidings 10.one who brings fear (of punishment)
Listen, for you alone are the trustees of this declaration of rebellion, you who are powerless, who know and are aware. Listen, for we who are voiceless and helpless, are the harbingers of good tidings (of a just world order) and also strike fear in the heart of the oppressors.

har ik kul il-amr1 ko sadaa2 do
ke apni fard3-e ‘amal4 sanbhaale
uThe gaa jab jamm5-e sarfaroshaaN6
paReNge daar-o rasan7 ke laale8
koii na hogaa ke jo bachaa le
1.in total command 2.call 3.list, ledger 4.actions 5.crowd 6.those who are ready to offer their head 7.hangman’s noose 8.danger
Call everyone in power and tell them to be careful of the balance sheet of their deeds, good and bad for when the crowd of reckless rebels rises, then they will be in danger of being put to the guillotine. There will be no one who will save them.

jazaa1 sazaa2 sab yahiiN pe hogii
yahiiN ‘azaab3-o sawaab4 hogaa
yahiiN se uTThe gaa shor-e mahshar5
yahiiN pe roz-e hisaab6 hogaa
1.reward 2.punishment 3.condemnation 4.blessing 5.tumult of doomsday 6.day of judgement
faiz uses the imagery of the day of judgement for the day of socialist revolution. This may not necessarily be a denial of Islamic concepts but a material worldly judgement, reward and punishment superimposed on the conventional. Thus, reward and punishment will be right here. Condemnation and blessing will also take place here. A cry will rise that this be the day of judgement/doomsday.

sar-e vaadi-e seena [Part 1] – faiz ahmed faiz

There are two distinct parts to this composition.  Both have heavy references to Biblical/Quranic imagery.  The first has observations about the 1967 Arab-Israeli war and the occupation/enslavement of Palestine.  The second written during zia-ul haq’s time is a warning to all dictators.

phir barq1 farozaaN2 hai sar3-e vaadi4-e seena5
phir raNg pe hai shola6-e ruKhsaar7-e haqeeqat8
paiGham9-e ajal10, da’avat11-e deedaar12-e haqeeqat
aye deeda-e beena13

1.lightning 2.shining 3.at the head of 4.valley of 5.Sinai 6.flame, bright 7.cheek, face 8.truth, god 9.message of 10.death, doom, sometimes used to mean eternity 11.invitation of 12.sighting/seeing 13.eye that can see, discerning eye

This has reference to the Biblical/Quranic story that Moses went to the top of Mt. Toor in Sinai asking to see god.  He got a message, “lan taraani” – “you will not be able to see me”.  He insisted and there was a manifestation of god in the form of a lightning strike and the mountain was reduced to ashes.  Moses came down with the ten commandments.  Says faiz, once again lightning is playing on Mt. Toor.  The bright face of god is at the height of its beauty (raNg pe hai).  There is an invitation to see, there is a message of eternity, O discerning eye.

ab vaqt hai deedar ka dum1 hai ke nahiN hai
ab qaatil2-e jaaN3 chaaragar4-e kulfat5-e Gham hai
gulzar-e iram6 partav7-e sehra8-e adam9 hai

1.strength, courage 2.killer 3.life 4.healer 5.anxiety, restlessness 6.Garden of Eden 7.reflection of 8.desert of 9.non-existence, oblivion

Now is the time to see, do you have the courage, the strength?  The killer himself has now been designated to be the healer of the restlessness of pain/sorrow.   The Garden of Eden is a reflection of the desert of non-existence/oblivion.  This has reference to a legendary king/tyrant by the name of “shaddad” who caused a garden to be established in the desert and called it “iram” – “heavenly garden” and claimed divinity.  His “false paradise” was consumed by the desert – into oblivion.

pindaar1-e junooN2
hausla3-e raah4-e adam5 hai ke nahiN hai
phir barq farozaaN hai sar-e vaadi-e seena, aye deeda-e beena
phir dil ko musaffa6 karo, phir lauh7 pe shaayed8
mabayn9-e man10 o tu11 naya paimaaN12 koii utre

1.pride, hubris 2.passion, fury, rage 3.courage 4.path of 5.oblivion, non-existence 6.purified 7.tablet 8.perhaps 9.between 10.me 11.you 12.agreement

O, hubris of fury, do you have the courage to walk the path of oblivion (when Moses walked that path and asked to see god, the mountain was obliterated).  Lightning plays once again on Mt. Toor.  O, discerning eye.  Purify your heart, perhaps a new tablet may descend (like Moses came down with engraved tablets) with a new agreement between you (god) and me.

ab rasm1-e sitam2 hikmat3-e Khaasaan4-e zamiN5 hai
taa’eed6-e sitam2 maslehat7-e mufti8-e deeN9 hai
ab sadiyauN10 ke iqraar11-e ita’at12 ko badalne
laazim13 hai ke inkaar14 ka farmaaN15 koii utre

1.tradition, ritual 2.oppression 3.wisdom 4.special, chosen (people) 5.world 6.support 7.counsel 8.jurist 9.faith 10.centuries 11.agreement 12.obedience 13.necessary 14.denial, rebel 15.decree

Now oppression has become the tradition of the chosen people of the earth.  The jurist of the faith (perhaps a reference to the mufti of Jerusalem, who was passive in the face of occupation) also advises supporting such oppression.  To change centuries of submission/obedience, it is necessary that a new decree of rebellion descend (from Mt. Toor).

sar-e vaadi-e seena [Part 2] – faiz ahmed faiz

suno ke shaa’ed1 ye noor-e saiqal2
hai us sahiife3 ka harf-e awwal4
jo har kas-o naakas5-e zamiN par
dil-e gadaayaan6-e ajma’iiN7 par
utar rahaa hai falak8 se ab ke

1.perhaps 2.polished, burnished 3.scripture 4.opening word(s) 5.haves and have nots 6.mendicants, beggars 7.all, total 8.heaven

Listen, perhaps this polished ray of light (that is shining on Mt. Toor) is but the opening word of that scripture (declaration of rebellion) which is descending from heaven.  This time it is descending upon all the haves and have nots and upon all the deprived of this earth.

suno ke is harf-e lam yazal1 ke
amiN2 tumhii bandagaan3-e bebas4
‘aliim5 bhi haiN, Khabiir6 bhi haiN
suno, ke hum bezabaan7-o bekas8
bashir9 bhi haiN nazir10 bhi haiN

1.word without decline, immortal word(s), word of revelation, declaration of rebellion??? 2.trustee 3.servants (of god) 4.powerless 5.one who has knowledge 6.one who has awareness 7.voiceless 8.helpless 9.one who brings good tidings 10.one who brings fear (of punishment)

Listen, for you alone are the trustees of this declaration of rebellion, you who are powerless, who know and are aware.  Listen, for we who are voiceless and helpless, are the harbingers of good tidings (of a just world order) and also strike fear in the heart of the oppressors.

har ik kul il-amr1 ko sadaa2 do
ke apni fard3-e ‘amal4 sanbhaale
uThe gaa jab jamm5-e sarfaroshaaN6
paReNge daar-o rasan7 ke laale8
koii na hogaa ke jo bachaa le

1.in total command 2.call 3.list, ledger 4.actions 5.crowd 6.those who are ready to offer their head 7.hangman’s noose 8.danger

Call everyone in power and tell them to be careful of the balance sheet of their deeds, good and bad for when the crowd of reckless rebels rises, then they will be in danger of being put to the guillotine.  There will be no one who will save them.

jazaa1 sazaa2 sab yahiiN pe hogii
yahiiN ‘azaab3-o sawaab4 hogaa
yahiiN se uTThe gaa shor-e mahshar5
yahiiN pe roz-e hisaab6 hogaa

1.reward 2.punishment 3.condemnation 4.blessing 5.tumult of doomsday 6.day of judgement

faiz uses the imagery of the day of judgement for the day of socialist revolution.  This may not necessarily be a denial of Islamic concepts but a material worldly judgement, reward and punishment superimposed on the conventional.  Thus, reward and punishment will be right here.  Condemnation and blessing will also take place here.  A cry will rise that this be the day of judgement/doomsday.

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