For word meanings and explanatory discussion in English click on the tabs marked “Roman” or “Notes”.
Recitation
شیخ ۔ طنزیہ اشعار ۔ انتخاب
مرزا غالب
کہاں میخانے کا دروازہ غالب اور کہاں واعظ
پر اِتنا جانتے ہیں کل وہ جاتا تھا کہ ہم نکلے
محمد رفیع سودا
تقویٰ کے نہیں بار سے قد خم ترا اے شیخ
اک خلق میں مشہور ہے اُس پُل کی اِشارت
سراج اورنگ آبادی
اِس ادب گاہ کو تو مسجدِ جامع مت بوجھ
شیخ بے باک نہ جا گوشۂ مئے خانے میں
داغ دہلوی
رِندانِ بے ریا کی ہے صحبت کِسے نصیب
زاہد بھی ہم میں بیٹھ کے اِنسان ہو گیا
فیض احمد فیض
خیر دوزخ میں مئے ملے نہ ملے
شیخ صاحب سے جاں تو چھوٹے گی
قمر جلالوی
شیخ نے مانگا ہے مجھ سے میری توبہ کا ثبوت
لانا ٹوٹے ہوئے رکھے ہیں میرے جام کہاں
نمازی سوُئے مسجد جا رہے ہیں شیخ ابھی تھم جا
نکلتے کوئی دیکھے گا جو مئے خانے سے کیا ہو گا
جنابِ شیخ ہم تو رِند ہیں چُلّوُ سلامت ہے
جو تم نے توڑ بھی ڈالا یہ پیمانہ تو کیا ہوگا
آنند نارائن مُلّا
اُس کے کرم پہ شک تجھے زاہد ضرور تھا
ورنہ ترا قصور نہ کرنا قصور تھا
پیتے تو ہم نے شیخ کو دیکھا نہیں مگر
نکلا وہ میکدے سے تو چہرے پہ نور تھا
شکیل بدایونی
بے پئے شیخ فرشتہ تھا مگر
پی کے اِنسان ہوا جاتا ہے
رگھوپتی سہائے فراق گورکھ پوری
تجھ کو شیطان کے ہو جائں گے درشن واعظ
ڈال کر منہہ کو گریباں میں کبھی دیکھا ہے
برج لال رانا
رندوں کی جوتیوں کو اُڑا لائے شیخ جی
ظالم نے میکدے کو بھی مسجد بنا دیا
یگانہ چنگیزی
پہنچی یہاں بھی شیخ و برہمن کی کشمکش
اب مے کدہ بھی سیر کے قابل نہیں رہا
خواجہ میر درد
تر دامنی پہ شیخ ہماری نہ جائیو
دامن نچوڑ دیں تو فرشتے وضو کریں
حسرت موہانی
نہیں پانی تو مئے میخانے میں ائے شیخ
جو کچھ موجود ہے لاؤں وضو کو
مومن خاں مومن
سچ ہے کافر تیری تقریر سے کیونکر نہ جلیں
شعلۂ آتشِ دوزخ ہے زباں اے واعظ
اب ذرا جان وہی کوُئے بتاں کی باتیں
ہو چکا تذکرۂ باغِ جناں اے واعظ
نریش کمار شاد
شیخ صاحب مُقابلہ کیا ہے آپ کا ہم شراب نوشوں سے
ایک عِصمت فروش بہتر ہے آپ جیسے خدا فروشوں سے
یہ تو ممکن ہے کسی روز خدا بن جائے
غیر ممکن ہے مگر شیخ کا انساں ہونا
برج نارائین چکبست
حق پرستی کی جو میں نے بُت پرستی چھوڑ کر
برہمن کہنے لگے اِلحاد کا بانی مجھے
شاد عارفی
کہیں فِطرت بدل سکتی ہے ناموں کے بدلنے سے
جناب شیخ کو میں برہمن کہہ دوں تو کیا ہوگا
نا معلوم
تیری باتوں سے آج تو واعظ
وہ جو تھی خواہشِ نجات گئی
शैख़ तन्ज़िया अश’आर – इन्तेख़ाब
मिर्ज़ा ग़ालिब
कहां मैख़ाने का दरवाज़ा ग़ालिब और कहां वा’एज़
पर इतना जानते हैं कल वो जाता था के हम निकले
मोहम्मद रफ़ी सौदा
तक़्वा के नहीं बार से क़म ख़द तेरा अए शैख़
एक ख़ल्क़ में मशहूर है उस पुल की इशारत
सिराज औरंगाबादी
इस अदब-गाह को तू मस्जिद-ए जाम’आ मत बूझ
शैख़ बेबाक न जा गोशा-ए मै-ख़ाने में
दाग़ देहलवी
रिंदान-ए बे-रिया कि है सोहबत किसे नसीब
ज़ाहिद भी हम में बैठ के इन्सान हो गया
फ़ैज़ अहमद फ़ैज़
ख़ैर दोज़ख़ में मै मिले न मिले
शैख़ साहब से जां तो छूटेगी
क़मर जलालवी
शैख़ ने मांगा है मुझ से मेरी तौबा का सुबूत
लाना टूटे हुए रक्खे हैं मेरे जाम कहां
नमाज़ी सू-ए मस्जिद जा रहे हैं शैख़ अभी थम जा
निकलते कोई देखेगा जो मै-ख़ाने से क्या होगा
जनाब-ए शैख़ हम तो रिन्द हैं चुल्लू सलामत है
जो तुम ने तोड़ भी डाला ये पैमाना तो क्या होगा
आनंद नारायन मुल्ला
उस के करम पे शक तुझे ज़ाहिद ज़रूर था
वरना तेरा क़ुसूर न करना क़ुसूर था
पीते तो हम ने शैख़ को देखा नहीं मगर
निकला जो मैकदे से तो चेहरे पे नूर था
शकील बदायूनी
बे पिये शैख़ फ़रिश्ता था मगर
पी के इंसान हुआ जाता है
रघुपति सहाय गोरखपूरी
तुझ को शैतान के हो जाएंगे दर्शन वा’एज़
डाल कर मुंह को गरेबां में कभी देखा है
ब्रिज लाल राना
रिन्दों कि जूतियों को उड़ा लाए शैख़ जी
ज़ालिम ने मैकदे को भी मस्जिद बना दिया
यगाना चंगेज़ी
पहुंची यहां भी शैख़ ओ बरहमन की कश्मकश
अब मै-कदा भी सैर के क़ाबिल नहीं रहा
दिवाकर राही
ज़माना शैख़-ए बरहमन को एहतेराम करता है
हम इनको रहज़न-ए राह-ए ख़ुदा समझते हैं
ख़्वाजा मेरे दर्द
तर दामनी पे शैख़ हमारी न जाइयो
दामन निचोड़ दें तो फ़रिश्ते वुज़ू करें
हसरत मोहानी
नहीं पानी तो मै-ख़ाने में अए शैख़
जो कुछ मौजूद है लाऊं वुज़ू को
मोमिन ख़ां मोमिन
सच है काफ़िर तेरी तक़रीर से क्यूंकर न जलें
शोला-ए आतिश-ए दोज़ख़ है ज़बां अए वा’एज़
अब ज़रा जान वही कू-ए बुताँ की बातें
हो चूका तज़करा-ए बाग़-ए जिनां अए वा’एज़
नरेश कुमार शाद
शैख़ साहिब मुक़ाबिला क्या है आप का हम शराब नोशों से
एक इस्मत फ़रोश बेहतर है आप जैसे ख़ुदा फ़रोशों से
ये तो मुमकिन है किसी रोज़ ख़ुदा बन जाए
ग़ैर मुमकिन है मगर शैख़ का इंसाँ होना
ब्रिज नारायन चकबस्त
हक़-परस्ती की जो मैं ने बुत-परस्ती छोड़ कर
बरहमन कहने लगे इल्हाद का बानी हुं मैं
शाद आरेफ़ी
कहीं फ़ित्रत बदल सकती है नामों के बदलने से
जनाब-ए शैख़ को मैं बरहमन कह दूं तो क्या होगा
ना-मालूम
तेरी बातौं से आज तो वा’एज़
वो जो थी ख़्वाहिश-ए नजात गई
Click here for background and on any passage for word meanings and explanatory discussion. A collection of ash’aar heaping sarcasm on orthoxy.
mirza Ghalib
kahaaN maiKhaane1 ka darvaaza Ghalib aur kahaaN va’ez2
par itna jaante haiN kal vo jaata tha ke hum nikle1.tavern 2.preacher
In this she’r the ‘kahaaN’ which literally means ‘where’ is used to mean ‘how can this be’. The poet/reveler is leaving the tavern and he sees the preacher come in. This is an expression of surprise/disbelief – how can it be that we see the preacher at the door of the tavern. But I do know this much, I saw him enter as I was leaving.
mohammed rafi sauda
taqvaa1 ke nahiN baar2 se qad3 Kham4 tera aye shaiKh
ek Khalq5 meN mash-hoor6 hai is pul7 ki ishaarat8 1.piety, virtue 2.weight, burden 3.height, stature 4.bent 5.creation, universe 6.well known 7.bridge 8.indication, pointing to
Common islamic belief is that to get to heaven one has to cross a bridge – thinner than a hair, sharper than a sword. Those who are virtuous make it across and get to heaven. Others fall off into hell. The shaiKh has a bent back – normally, an indication of old age and wisdom. But sauda says that the shaiKh’s back is not bent because of the burdens of a virtuous life. It is more crooked than bent. Thus, he is not going to make across the bridge that everyone knows about.
siraj aurangabadi
is adab-gaah1 ko tu masjid-e-jaama2 mat boojh3
shaiKh be-baak4 na jaa gosha5-e mai-Khaane meN 1.place of respect 2.grand mosque 3.think of, understand 4.fearless, disrespectful 5.corner of
siraj aurangabadi writes using sufi concepts. In sufi tradition maiKhaana is a place where the beloved is manifested. Thus its place is even higher than that of the masjid. Thus, O shaiKh do not think of this place as equal to the grand mosque. Tread respectfully into this corner of the tavern.
daaGh delhavi
rindaan1-e be-riya2 ki hai sohbat3 kisey naseeb4
zahid5 bhi hum meN baiTh ke insaan ho gaya1.those who drink wine, revelers 2.without hypocrisy 3.company 4.fortune, luck 5.preacher
Who can have the good fortune to be in the company of unpretentious revelers. Even the preacher became human after sitting among us.
faiz ahmed faiz
Khair1, dozaKh2 meN mai3 miley na miley
shaiKh saahib se jaaN to chhooTegi4 1.be it as it may 2.hell 3.wine 4.get rid of
It may be that we may not get wine in hell, but at least we will rid of the company of the shaiKh.
qamar jalalavi
shaiKh ne maaNga hai mujh se meri tauba1 ka suboot2
laana TooTe hue rakkhe haiN mere jaam3 kahaaN1.repentence, promise to abstain (from drinking) 2.proof 3.cups
The poet/reveler has promised that he will no longer drink and the preacher has asked him to prove that he has kept his promise. He wants to show him his broken goblets/cups of wine. Of course, the goblets may have been broken for an entirely different reason.
namaazi1 soo2-e masjid jaa rahe haiN shaiKh abhi tham3 jaa
nikalte koii dekhega jo maiKhaane4 se kya hoga1.devotees offering prayer/namaaz 2.towards 3.wait 4.tavern
The shaiKh has been secretly drinking in the tavern. It is time for evening prayers and throng of devotees is going towards the mosque. Tarry a little while O shaiKh, otherwise someone might see you leaving the tavern.
janaab-e shaiKh hum to rind1 haiN, chullu2 salaamat3 hai
jo tum ne toR bhi Daala ye paimaana4 to kya hoga1.wine lovers 2.cupped palm 3.alive and well 4.cup
The shaiKh is enforcing abstinence and has broken all the cups/goblets of wine. O, Mr. shaiKh, we are wine lovers and we can still cup our palms to drink … what if you break all goblets.
anand narain mulla
uske karam1 pe shak2 tujhe zaahid3 zaroor tha
varna4 tera qusoor5 na karna qusoor tha1.benevolence, forgiveness 2.doubt 3.preacher 4.otherwise used here in the sense of ‘that is why’ 5.transgression, sin
The preacher is straight-laced or self-righteous. The poet/rebel needles him … surely you must be unsure of the forgiveness/kindness of god, otherwise you surely would have indulged in some transgression.
peete to hum ne shaiKh ko dekha nahiN magar
nikla jo maikade1 se to chehre pe noor2 tha1.tavern 2.light, glow, shine
I cannot say that I have actually seen him drink with my own eyes, but as he was leaving the tavern, his face was glowing.
shakeel badayuni
be-piye shaiKh farishta thaa magar
pii ke insaan huaa jaataa haiWhen he did not drink the shaiKh was an ‘angel’. Now that he has started to drink, he is becoming human. ‘Angel’ is used in a sarcastic sense to mean narrow-minded/straight-laced.
raghupati sahai firaq gorakhpuri
tujh ko shaitan ke ho jaaeNge darshan1 va’ez2
Daal kar muNh ko garebaaN meN kabhi dekha hai1.sighting, manifestation 2.preacher ‘garebaan meN muNh Daalna’ is an expression used to mean ‘look at oneself’, ‘self-examination’.
O preacher, if you ever examine yourself, you will get to see the manifestation of Satan!
brij lala rana
rindauN1 ki jootiyauN ko uRa2 laye shaiKh ji
zaalim3 ne maikade ko bhi masjid bana diya1.wine drinkers 2.to steal, pinch 3.used here to mean ‘that fellow’
Getting your shoes stolen at the masjid is an old tale (perhaps an often occuring incident). Now this is happening at the tavern too. Consider the multiple layers of insinuations here. (a)The tavern is considered to be a liberal space where people can do there own thing without being sermonized. But the shaiKh has converted the tavern into a restricting/confining space by making it a ‘masjid’ (b)How has the tavern become a masjid … by shoes getting stolen. Thus the defining characteristic of a masjid is not the azaan, the namaaz or the sermon but getting shoes stolen (c)Who is it who has converted the maikada to a masjid – the shaiKh (by stealing shoes). So, it must the shaiKh who also steals shoes at the masjid!
yagaana changezi
pahuNchi yahaaN bhi shaiKh o barahman ki kashmakash1
ab maikada2 bhi sair3 ke qaabil nahiN raha1.struggle 2.tavern 3.pleasant time
The struggle/unpleasantness of the shaiKh and brahman have intruded into the tavern. It is no longer a place to enjoy oneself.
Khwaja mir dard
tar-daamani1 pe shaiKh hamaari na jaaiyo
daaman2 nichoR3 deN to farishte4 vuzuu5 kareN1.wetness of the hem (of the robe) 2.hem (of the robe) 3.squeeze 4.angels 5.ritual ablutions for prayer
The poet/lover has been drinking and the wine has spilled on to his clothes making the hem of his robe wet. The shaiKh, having guessed how it got wet, looks disapprovingly at the hem. The poet/rebel is not to be intimidated by this. Don’t go by the wet hem O, shaiKh, for if we squeeze it, the drippings would be so pure that angels could use it to perform ablutions.
hasrat mohani
nahiN paani to mai-Khaane meN aye shaiKh
jo kuchh maujuud1 hai laauuNn vazuu ko1.existing, available
There is no water available in the tavern O shaiKh. Shall I bring whatever is available (meaning wine) for you perform ritual ablutions.
momin KhaN momin
such hai kaafir1 teri taqrir2 se kyuNkar3 na jaleN
shola4-e aatish5-e dozaKh6 hai zabaaN aye vaa’ez7 1.unbelievers, sinners 2.speech, talk 3.why 4.flame 5.fire 6.hell 7.preacher
The poet/rebel is sarcastic and indignant at the self-righteous fire and brimstone talk of the preacher. Why would not sinners be burnt, surely your tongue itself is like the flame of the fire of hell.
ab zara jaan1 vahi koo2-e butaaN3 ki baateN
ho chuka tazkara4-e baaGh-e jinaaN5 aye vaa’ez6 1.know, listen 2.street 3.idol, beloved 4.story 5.heaven 6.preacher
The preacher has been carrying on about the stories of the gardens of heaven (and presumably) of the beauty of hoors. The poet/rebel/lover is tired of this and would rather have him listen to the stories of the street of the beloved. He considers the beloved far more desirable than the (imaginary) hoor.
naresh kumar shaad
shaiKh sahib muqabila1 kya hai aap ka hum sharaab noshauN2 se
ek ismat3 farosh4 behtar hai aap jaise Khuda faroshauN se1.competition, comparison 2.those who eat/drink 3.honour/dignity 4.seller
O, shaiKh there is no comparison between you and us wine drinkers. We simply sell our honour/dignity. This is much better than what you do – sell god.
ye to mumkin1 hai kisi roz Khuda ban jaaye
Ghair-mumkin2 hai magar shaiKh ka insaaN hona 1.possible 2.impossible
It is even possible that some day the shaiKh might become god but it is impossible for him to become human. In other words it is even more difficult for the shaiKh to become human than it is for him to become god.
brij narain chakbast
haq-parasti1 kii jo maiN ne, but-parasti2 chhoR kar
barhaman kahne lagey ilhaad3 ka baani4 mujhe1.truth worship 2.idol-worship 3.atheism 4.founder
When I stopped worshipping idols (used here to mean shallow rituals) and took up truth-worship (sincerity), the brahman (used here to signify orthodoxy) accused me of adopting atheism.
shaad aarifi
kahiN fitrat1 badal sakti hai naamauN ke badalne se
janaab-e shaiKh ko maiN barhaman kah duN to kya hoga1.nature, character
The poet/rebel maintains that the shaiKh and brahman both have the same nature/character. It does not make any difference if you call the shaiKh a brahman. (A good friend of mine used to refer to hindutva people as ‘hindu taliban’).
na-maaloom
teri baatauN se aaj to va’ez1
vo jo thi Khwaahish2-e najaat3 gayee1.preacher 2.desire/wish 3.deliverance
Because of your (useless/illogical) words, O preacher, what little desire of deliverance I had, is gone.
A collection of ash’aar heaping sarcasm on orthoxy.
mirza Ghalib
kahaaN maiKhaane1 ka darvaaza Ghalib aur kahaaN va’ez2
par itna jaante haiN kal vo jaata tha ke hum nikle
1.tavern 2.preacher
In this she’r the ‘kahaaN’ which literally means ‘where’ is used to mean ‘how can this be’. The poet/reveler is leaving the tavern and he sees the preacher come in. This is an expression of surprise/disbelief – how can it be that we see the preacher at the door of the tavern. But I do know this much, I saw him enter as I was leaving.
mohammed rafi sauda
taqvaa1 ke nahiN baar2 se qad3 Kham4 tera aye shaiKh
ek Khalq5 meN mash-hoor6 hai is pul7 ki ishaarat8
1.piety, virtue 2.weight, burden 3.height, stature 4.bent 5.creation, universe 6.well known 7.bridge 8.indication, pointing to
Common islamic belief is that to get to heaven one has to cross a bridge – thinner than a hair, sharper than a sword. Those who are virtuous make it across and get to heaven. Others fall off into hell. The shaiKh has a bent back – normally, an indication of old age and wisdom. But sauda says that the shaiKh’s back is not bent because of the burdens of a virtuous life. It is more crooked than bent. Thus, he is not going to make across the bridge that everyone knows about.
siraj aurangabadi
is adab-gaah1 ko tu masjid-e-jaama2 mat boojh3
shaiKh be-baak4 na jaa gosha5-e mai-Khaane meN
1.place of respect 2.grand mosque 3.think of, understand 4.fearless, disrespectful 5.corner of
siraj aurangabadi writes using sufi concepts. In sufi tradition maiKhaana is a place where the beloved is manifested. Thus its place is even higher than that of the masjid. Thus, O shaiKh do not think of this place as equal to the grand mosque. Tread respectfully into this corner of the tavern.
daaGh delhavi
rindaan1-e be-riya2 ki hai sohbat3 kisey naseeb4
zahid5 bhi hum meN baiTh ke insaan ho gaya
1.those who drink wine, revelers 2.without hypocrisy 3.company 4.fortune, luck 5.preacher
Who can have the good fortune to be in the company of unpretentious revelers. Even the preacher became human after sitting among us.
faiz ahmed faiz
Khair1, dozaKh2 meN mai3 miley na miley
shaiKh saahib se jaaN to chhooTegi4
1.be it as it may 2.hell 3.wine 4.get rid of
It may be that we may not get wine in hell, but at least we will rid of the company of the shaiKh
qamar jalalavi
shaiKh ne maaNga hai mujh se meri tauba1 ka suboot2
laana TooTe hue rakkhe haiN mere jaam3 kahaaN
1.repentence, promise to abstain (from drinking) 2.proof 3.cups
The poet/reveler has promised that he will no longer drink and the preacher has asked him to prove that he has kept his promise. He wants to show him his broken goblets/cups of wine. Of course, the goblets may have been broken for an entirely different reason.
namaazi1 soo2-e masjid jaa rahe haiN shaiKh abhi tham3 jaa
nikalte koii dekhega jo maiKhaane4 se kya hoga
1.devotees offering prayer/namaaz 2.towards 3.wait 4.tavern
The shaiKh has been secretly drinking in the tavern. It is time for evening prayers and throng of devotees is going towards the mosque. Tarry a little while O shaiKh, otherwise someone might see you leaving the tavern.
janaab-e shaiKh hum to rind1 haiN, chullu2 salaamat3 hai
jo tum ne toR bhi Daala ye paimaana4 to kya hoga
1.wine lovers 2.cupped palm 3.alive and well 4.cup
The shaiKh is enforcing abstinence and has broken all the cups/goblets of wine. O, Mr. shaiKh, we are wine lovers and we can still cup our palms to drink … what if you break all goblets.
anand narain mulla
uske karam1 pe shak2 tujhe zaahid3 zaroor tha
varna4 tera qusoor5 na karna qusoor tha
1.benevolence, forgiveness 2.doubt 3.preacher 4.otherwise used here in the sense of ‘that is why’ 5.transgression, sin
The preacher is straight-laced or self-righteous. The poet/rebel needles him … surely you must be unsure of the forgiveness/kindness of god, otherwise you surely would have indulged in some transgression.
peete to hum ne shaiKh ko dekha nahiN magar
nikla jo maikade1 se to chehre pe noor2 tha
1.tavern 2.light, glow, shine
I cannot say that I have actually seen him drink with my own eyes, but as he was leaving the tavern, his face was glowing.
shakeel badayuni
be-piye shaiKh farishta thaa magar
pii ke insaan huaa jaataa hai
When he did not drink the shaiKh was an ‘angel’. Now that he has started to drink, he is becoming human. ‘Angel’ is used in a sarcastic sense to mean narrow-minded/straight-laced.
raghupati sahai firaq gorakhpuri
tujh ko shaitan ke ho jaaeNge darshan1 va’ez2
Daal kar muNh ko garebaaN meN kabhi dekha hai
1.sighting, manifestation 2.preacher
‘garebaan meN muNh Daalna’ is an expression used to mean ‘look at oneself’, ‘self-examination’. O preacher, if you ever examine yourself, you will get to see the manifestation of Satan!
brij lala rana
rindauN1 ki jootiyauN ko uRa2 laye shaiKh ji
zaalim3 ne maikade ko bhi masjid bana diya
1.wine drinkers 2.to steal, pinch 3.used here to mean ‘that fellow’
Getting your shoes stolen at the masjid is an old tale (perhaps an often occuring incident). Now this is happening at the tavern too. Consider the multiple layers of insinuations here. (a)The tavern is considered to be a liberal space where people can do there own thing without being sermonized. But the shaiKh has converted the tavern into a restricting/confining space by making it a ‘masjid’ (b)How has the tavern become a masjid … by shoes getting stolen. Thus the defining characteristic of a masjid is not the azaan, the namaaz or the sermon but getting shoes stolen (c)Who is it who has converted the maikada to a masjid – the shaiKh (by stealing shoes). So, it must the shaiKh who also steals shoes at the masjid!
yagaana changezi
pahuNchi yahaaN bhi shaiKh o barahman ki kashmakash1
ab maikada2 bhi sair3 ke qaabil nahiN raha
1.struggle 2.tavern 3.pleasant time
The struggle/unpleasantness of the shaiKh and brahman have intruded into the tavern. It is no longer a place to enjoy oneself.
Khwaja mir dard
tar-daamani1 pe shaiKh hamaari na jaaiyo
daaman2 nichoR3 deN to farishte4 vuzuu5 kareN
1.wetness of the hem (of the robe) 2.hem (of the robe) 3.squeeze 4.angels 5.ritual ablutions for prayer
The poet/lover has been drinking and the wine has spilled on to his clothes making the hem of his robe wet. The shaiKh, having guessed how it got wet, looks disapprovingly at the hem. The poet/rebel is not to be intimidated by this. Don’t go by the wet hem O, shaiKh, for if we squeeze it, the drippings would be so pure that angels could use it to perform ablutions.
hasrat mohani
nahiN paani to mai-Khaane meN aye shaiKh
jo kuchh maujuud1 hai laauuNn vazuu ko
1.existing, available
There is no water available in the tavern O shaiKh. Shall I bring whatever is available (meaning wine) for you perform ritual ablutions.
momin KhaN momin
such hai kaafir1 teri taqrir2 se kyuNkar3 na jaleN
shola4-e aatish5-e dozaKh6 hai zabaaN aye vaa’ez7
1.unbelievers, sinners 2.speech, talk 3.why 4.flame 5.fire 6.hell 7.preacher
The poet/rebel is sarcastic and indignant at the self-righteous fire and brimstone talk of the preacher. Why would not sinners be burnt, surely your tongue itself is like the flame of the fire of hell.
ab zara jaan1 vahi koo2-e butaaN3 ki baateN
ho chuka tazkara4-e baaGh-e jinaaN5 aye vaa’ez6
1.know, listen 2.street 3.idol, beloved 4.story 5.heaven 6.preacher
The preacher has been carrying on about the stories of the gardens of heaven (and presumably) of the beauty of hoors. The poet/rebel/lover is tired of this and would rather have him listen to the stories of the street of the beloved. He considers the beloved far more desirable than the (imaginary) hoor.
naresh kumar shaad
shaiKh sahib muqabila1 kya hai aap ka hum sharaab noshauN2 se
ek ismat3 farosh4 behtar hai aap jaise Khuda faroshauN se
1.competition, comparison 2.those who eat/drink 3.honour/dignity 4.seller
O, shaiKh there is no comparison between you and us wine drinkers. We simply sell our honour/dignity. This is much better than what you do – sell god.
ye to mumkin1 hai kisi roz Khuda ban jaaye
Ghair-mumkin2 hai magar shaiKh ka insaaN hona
1.possible 2.impossible
It is even possible that some day the shaiKh might become god but it is impossible for him to become human. In other words it is even more difficult for the shaiKh to become human than it is for him to become god.
brij narain chakbast
haq-parasti1 kii jo maiN ne, but-parasti2 chhoR kar
barhaman kahne lagey ilhaad3 ka baani4 mujhe
1.truth worship 2.idol-worship 3.atheism 4.founder
When I stopped worshipping idols (used here to mean shallow rituals) and took up truth-worship (sincerity), the brahman (used here to signify orthodoxy) accused me of adopting atheism.
shaad aarifi
kahiN fitrat1 badal sakti hai naamauN ke badalne se
janaab-e shaiKh ko maiN barhaman kah duN to kya hoga
1.nature, character
The poet/rebel maintains that the shaiKh and brahman both have the same nature/character. It does not make any difference if you call the shaiKh a brahman. (A good friend of mine used to refer to hindutva people as ‘hindu taliban’).
na-maaloom
teri baatauN se aaj to va’ez1
vo jo thi Khwaahish2-e najaat3 gayee
1.preacher 2.desire/wish 3.deliverance
Because of your (useless/illogical) words, O preacher, what little desire of deliverance I had, is gone.
