shooKhiyaana be-ehteraami – muntaKhab

شوخیانا بے احترامی ۔ انتخاب

 

مرزا غالب

 

آتا ہے داغِ حسرتِ دِل کا شمار یاد

مجھ سے میرے گنہ کا حساب ائے خدا نہ مانگ

 

ناکردہ گناہوں کی بھی حسرت کی ملے داد

یارب اگر اِن کردہ گناہوں کی سزا ہے

 

مٹتا ہے فوتِ فرصتِ ہستی کا غم کوئی

عمرِ عزیز صرفِ عبادت ہی کیوں نہ ہو

 

جانتا ہوں سوابِ طاعت و زہد

پر طبیعت اِدھر نہیں آتی

 

ہم کو معلوم ہے جنّت کی حقیقت لیکن

دِل کے خوش رکھنے کو غالب یہ خیال اچھا ہے

 

پکڑے جاتے ہیں فرشتوں کے لکھے پر ناحق

آدمی کوئی ہمارا دمِ تحریر بھی تھا

 

نیکی تمام تجھ سے ہے کیا خواہشِ جزا

اور اُسکی ضد بھی کام تیرا، انتقام کیا

 

سنتے ہیں جو بہشت کی تعریف سب دُرُست

لیکن خدا کرے وہ تیرا جلوہ گاہ ہو

 

کیوں نہ دوزخ کو بھی جنّت میں ملا لیں یارب

سیر کے واسطے تھوڑی سی فضا اور سہی

 

وہ چیز جس کے لئے ہم کو ہو بہشت عزیز

سوائے بادۂ گلفامِ مشک بو کیا ہے

 

داغ دہلوی

 

جِس میں لاکھوں برس کی حوریں ہوں

ایسی جنّت کا کیا کرے کوئی

 

ہری چند اختر

 

سکونِ مستقل، دِل بے تمنّا، شیخ کی صحبت

یہ جنّت ہے تو اِس جنّت سے دوزخ کیا بُرا ہوگا

 

رہے دو دو فرشتے ساتھ، اب اِنصاف کیا ہوگا

کِسی نے کچھ لکھا ہوگا، کِسی نے کچھ لکھا ہوگا

 

میر تقی میر

 

دیکھی ہے جب سے اُس بُتِ کافر کی شکل میر

جاتا نہیں ہے جی تنک اِسلام کی طرف

 

میر کے دین و مذہب کا، کیا پوچھو ہو اُن نے تو

قشقہ کھینچا دیر میں بیٹھا، کب کا ترک اِسلام کیا

 

مومن خاں مومن

 

عمر ساری تو کٹی عشقِ بتاں میں مومن

آخری وقت میں کیا خاک مسلماں ہوں گے

 

قمر جلالوی

 

ہیں! یہ مئے خانے میں بیٹھا کر رہا ہے کیا قمر

ہم تو سمجھے تھے تجھے ظالم مسلماں ہو گیا

 

آنند نارائن مُلّا

 

حشرِ محشر یہی پوچھوں گا خدا سے پہلے

تو نے روکا بھی تھا مجرم کو خطا سے پہلے

 

اُس کے کرم پہ شک تجھے زاہد ضرور تھا

ورنہ ترا قصور نہ کرنا قصور تھا

 

خوشبیر سنگھ شاد

 

یقین کرنے سے پہلے پتہ لگا تو سہی

کہ تیرے دِل کی صدا معتبر بھی ہے کہ نہیں

 

مظفر خیرآبادی

 

میرے گناہ زیادہ ہیں یا تیری رحمتیں

کریم تو ہی بتا دے حساب کر کے مجھے

 

امیر مینائ

 

بندہ نوازیوں پہ خدائے کریم تھا

کرتے نہ ہم گنہ تو گناہِ عظیم تھا

 

عبدالحمید عدم

 

تخلیقِ کائنات کے دلچسپ جرم پر

ہنستا تو ہوگا خود بھی یزداں کبھی کبھی

 

نامعلوم

 

منکرِ رحمتِ خدا رہنا

کفر ہے اِتنا پارسا رہنا

शूख़ियाना बे-एह्तेरामी – इन्तेख़ाब

 

मिर्ज़ा ग़ालिब

 

आता है दाग़-ए हसरत-ए दिल का शुमार याद

मुझ से मेरे गुनह का हिसाब अए ख़ुदा न मांग

 

नाकरदा गुनाहों की भी हसरत की मिले दाद

यारब अगर इन करदा गुनाहों की सज़ा है

 

मिटता है फ़ौत-ए फ़ुरसत-ए हस्ती का ग़म कोई

उम्र-ए अज़ीज़ सर्फ़-ए इबादत ही क्यूं न हो

 

जानता हूं सवाब-ए ता’अत ओ ज़ोहद

पर तबी’यत इधर नहीं आती

 

हम को मालूम है जन्नत की हक़ीक़त लैकिन

दिल के ख़ुश रखने को ग़ालिब ये ख़्याल अच्छा है

 

पकड़े जाते हैं फ़रिश्तों के लिखे पर नाहक़

आदमी कोई हमारा दम-ए तहरीर भी था

 

नेकी तमाम तुझ से है, क्या ख़्वाहिश-ए जज़ा

और इसकी ज़िद भी काम तेरा, इन्तेक़ाम क्या

 

सुनते हैं जो बेहिश्त की तारीफ़ सब दुरुस्त

लैकिन ख़ुदा करे वो तेरा जल्वा-गाह हो

 

क्यूं न दोज़ख़ को भी जन्नत में मिला लें यारब

सैर के वास्ते थोड़ी सी फ़िज़ा और सही

 

वो चीज़ जिस के लिए हम को हो बेहिश्त अज़ीज़

सिवा-ए बादा-ए गुल्फ़ाम-ए मुश्क-बू क्या है

 

दाग़ देहलवी

 

जिस में लाखों बरस की हूरें हों

ऐसी जन्नत का क्या करे कोई

 

हरिचंद अख़्तर

 

सुकून-ए मुस्तक़िल, दिल बे-तमन्ना, शैख़ की सोहबत

ये जन्नत है तो इस जन्नत से दोज़ख़ क्या बुरा होगा

 

रहे दो दो फ़रिश्ते साथ, अब इन्साफ़ क्या होगा

किसी ने कुछ लिखा होगा, किसी ने कुछ लिखा होगा

 

मीर तक़ी मीर

 

देखि है जब से उस बुत-ए काफ़िर की शक्ल मीर

जाता नहीं है जी तनिक इस्लाम की तरफ़

 

मीर के दीन ओ मज़हब का पूछते क्या हो उन ने तो

क़श्क़ा खैंचा दैर में बैठा कब का तर्क इस्लाम किया

 

मोमिन ख़ाँ मोमिन

 

उम्र सारी तो कटि इश्क़-ए बुतां में मोमिन

आख़री वक़्त में क्या ख़ाक मुसलमां होंगे

 

क़मर जलालवी

 

हैं! ये बुत-ख़ाने में बैठा कर रहा है क्या क़मर

हम तो सुनते थे तुझे ज़ालिम मुसलमां हो गया

 

आनंद नारायन मुल्ला

 

हश्र-ए महशर यही पूछूंगा ख़ुदा से पहले

तू ने रोका भी था मुजरिम को ख़ता से पहले

 

उसके करम पे शक तुझे ज़ाहिद ज़रूर था

वरना तेरा क़ुसूर न करना क़ुसूर था

 

ख़ुशबीर सिंघ शाद

 

यक़ीन करने से पहले पता लगा तो सही

के तेरे दिल की सदा मो’तबर भी है के नहीं

 

मुज़फ़्फ़र ख़ैराबादी

 

मेरे गुनाह ज़ियादा हैं या तेरी रहमतें

करीम तू ही बता दे हिसाब कर के मुझे

 

अमीर मीनाई

 

बन्दा नवाज़ियों पे ख़ुदा-ए करीम था

करता न मैं गुनह तो गुनाह-ए अज़ीम था

 

अब्दुल हमीद अदम

 

तख़्लीक़-ए काएनात के दिलचस्प जुर्म में

हंसता तो होगा ख़ुद भी यज़दां कभी कभी

 

ना-मालूम

 

मुन्किर-ए रहमत-ए ख़ुदा रहना

कुफ़्र है इतना पारसा रहना

shooKh be-ehteraami – inteKhaab

Click on any she’r for word meanings and discussion.

mirza Ghalib

aata hai daaGh1-e hasrat2-e dil ka shumaar3 yaad
mujh se mere gunah ka hisaab aye Khuda na maaNg
1.scar, wound 2.longing, desire 3.count
The poet/rebel has had many desires/longing to commit transgressions (because those are fun things to do), but for whatever reason he could not do them. That left many scars of unfulfilled desires in his heart. Thus, O, god, don’t ask me about a reckoning of my transgressions/sins, for, if you do, then I remember all the countless scars of transgressions that I wanted to commit but could not.

naakarda1 gunaahauN ki bhi ki hasrat2 ki miley daad3
yaarab4 agar in karda5 gunaahauN ki saza6 hai
1.not done/committed 2.desire/longing 3.credit 4.lord 5.done/committed 6.punishment
It is the day of judgement and credits and dis-credits/sins are being counted. The poet/rebel has a lot more transgressions that he wanted to commit but could not. He wants credit for those if there is punishment for the ones he committed. The thought between the lines is that because he wanted to do so many more than he actually did, he would come out ahead in the reckoning.

miTta1 hai faut2-e fursat3-e hasti4 ka Gham5 koii
umr-e-aziz6 sarf7-e ibaadat8 hi kyuN na ho
1.erased 2.(death) but also, missed 3.time, occasion … used here in the sense of opportunity 4.life … used here in the sense of pleasures of life, indulgence 5.sorrow 6.dear life 7.spent 8.worship … used in the sense of virtue
In the life of the poet/rebel there have been many missed opportunities to commit transgressions. There is much sorrow associated with this. How can this sorrow be erased even if all life is spent in virtue.

jaanta huN savaab1-e taa’at2 o zuhad3
par tabi’yat4 idhar nahiN aati
1.reward of virtue 2.obedience (in performing prayers and fasting) 3.piety 4.nature, inclination, desire
The poet/rebel is well aware of the rewards of performing prayers, observing fast and piety, but he is not inclined towards that.

hum ko ma’aloom hai jannat ki haqiqat1 laikin
dil ke Khush rakhne ko Ghalib ye Khyaal achha hai
1.reality
We know the reality of paradise (the unspoken meaning is that we know it is a fable) but it is a good thought to keep ourselved happy.

pakRay jatay haiN farishtoN1 ke likhay par naahaq2
aadmi koi hamaara dam-e-tahrir3 bhi tha?
1.angels 2.unjustly 3.at the time of writing
Islamic tradition has it that each person has two angels, one on each shoulder, all the time. They write down all the good and bad that that person has done and on the day of judgement, god calls upon them to give a reckoning. Thus the poet/rebel protests … we are being caught/blamed unjustly because of the writing of two angels. Was there anyone (witness/advocate) on our behalf at the time of writing? Also see harichand aKhter’s she’r further below.

neki1 tamaam tujh se hai kya Khwahish-e-jaza2
aur iski zid3 bhi kaam tera, inteqaam4 kya
1.virtue 2.desire for reward 3.opposite 4.retaliation/punishment
All virtue flows from you (O, god), so how can we desire any reward. Its opposite (i.e. transgression/sin) also flows from you. Then why should we be punished for that. Also see anand narain mulla further below.

sunte haiN jo behisht1 ki ta’reef2 sub durust3
laikin Khuda kare vo tera jalva-gaah4 ho 
1.paradise 2.praise 3.correct, right 4.place of display, place where I can see (you)
All the praise that we hear about heaven is just fine, but I hope to god that it is a place where you can be seen. Who is this “you”. It could be god, but then there is nothing special about being able to see god in heaven. I think that “you” is the beloved. All the other attractions of heaven may be fine, but to the poet/lover/rebel the real attraction is the ability to see the beloved.

kyuN na dozaKh1 ko bhi jannat2 meN mila leN yarab3
sair4 ke vaaste5 thoRi si fiza6 aur7 sahi 
1.hell 2.heaven 3.lord 4.sort, sightseeing 5.for the sake of 6.atmosphere, ambience 7.used in the sense of – different
The poet/rebel is bored with the sameness of heaven (see harichand aKhter further below). There is nothing exciting going on here … all the excitement is in hell. Why not we combine the so that we may be able to take a saunter for a change of scene.

voh chiiz jis ke liye hum ko ho behisht1 aziz2
sivaa3-e baada4-e gulfaam5-e mushk-buu6 kya hai
1.heaven 2.dear, desirable 3.except for 4.wine 5.rose bodied/coloured 6.fragrant like musk
This is tongue in cheek praise of stories of free availability of wine in heaven. Thus says Ghalib, the one thing for which we like heaven best is (what else but) the availability of rose coloured, musk smelling wine.

daaGh delhavi

jis meN laakhoN baras ki hooreN hoN
aisi jannat ka kya kare koi
daaGh making fun of conventional stories of availability of hoories in heaven … they are of necessity millions of years old.

harichand aKhtar

sukuN-e-mustaqil1, dil be-tamanna2, shaiKh ki sohbat3
ye jannat hai to is jannat se dozaKh kya bura hoga
1.constant/uninterrupted tranquility 2.without any desire 3.company
Everything is tranquil and all desires are fulfilled, nothing to yearn for, no excitement. It must be a boring and monotonous place. On top of that you have the company of the shaiKh – the preacher. If this is heaven, how can hell be any worse. Also see Ghalib above on the boredom in heaven.

rahe do do farishte sath, ab insaaf1 kya hoga
kisi ne kuchh likha hoga kisi ne kuchh likha hoga
1.justice
Islamic tradition has it that each person has two angels, one on each shoulder, all the time. They write down all the good and bad that that person has done and on the day of judgement, god calls upon them to give a reckoning. Thus … I have two angels with me all the time, one writing something the other something else. How can there be justice under such conditions. Also see Ghalib above.

mir taqi mir

dekhi hai jab se us but1-e kaafir2 ki shakl3 mir
jaata nahiN hai ji4 tanik5 islam6 ki taraf
1.idol – also used for beloved 2.literally – faithless but can be applied in this meaning to a mischievous/playful beloved 3.face 4.heart, inclination 5.even a little 6.used here in the sense of observing rites
Ever since I have seen that mischievous beauty, O mir, my heart is not inclined towards religious rites.

mir ke deen-o-mazhab ka poochhte kya ho un nay to
qashqa1 khaincha dair2 meiN baiTha, kab ka tark3 islam kiya
1.tilak, hindu mark on the forehead 2.temple 3.quit
mir taqi mir is simply declaring his irreligiosity not necessarily the embrace/acceptance of a different faith. It is noteworthy that this declaration did not draw a fatwa. What can you say about the faith and religion of mir. He has put a tilak on his forehead, sits in the temple, has quit islam a long time ago.

momin KhaN momin

umr sari to kaTi ishq-e-butaaN1 meN momin
aaKhri vaqt meN kya Khaak2 musalmaaN hoNge
1.love of beautiful idols 2.a colloquial expression used to mean ‘utterly useless’
In real life too, momin was known to be a playboy. Thus, all your life you have chased beautiful women, O momin. Towards the end of your life, what is the use of accepting/feigning religion.

qamar jalalavi

haiN1! ye but-Khaane2 meN baiTha kar raha hai kya qamar3
hum to sunte the tujhe zaalim4 musalmaaN ho gaya
1.an expression of surprise 2.house of idols used here to mean house of sin/pleasure 3.pen name of poet 4.colloquial expression roughly equivalent to ‘that fellow’
Surprise, what is qamar doing here (house of pleasure/sin). We had heard that that fellow had become pious!

anand narain mulla

hashr-e-mahshar1 yahi puchhunga Khuda se pahle
tu ne roka bhi tha mujrim2 ko Khata3 se pahle
1.time/day of judgement 2.guilty 3.error, transgression
Also see Ghalib above where he says that both vice and virtue flow from you, O god. On the day of judgement I will ask god if he made any attempt to stop me from transgressing (after all he has the power to do so).

us ke karam1 pe shak2 tujhe zaahid3 zaroor4 tha
varna5 tera qusoor6 na karna qusoor tha
1.benevolence, forgiveness, kindness 2.doubt, lack of belief 3.preacher 4.definitely 5.used here in the sense of ‘that is why’ 6.trangression
Surely you doubted the kindness/forgiveness of god of zaahid. That is why not committing transgression is itslef a sin.

Khushbir singh shaad

yaqeen1 karne se pahle pata laga to sahi
ke tere dil ki sada2 mu’atabar3 bhi hai ke nahiN
1.believing 2.sound, voice 3.credible, believable
Before believing, at least find out if your inner voice is credible or not i.e. no blind/irrational belief.

muzaffar Khairabadi

mere gunaah ziyada haiN ya teri rahmateN1
karim2 tu hi bataa de hisaab3 kar ke mujhe
1.kindness, benevolence 2.name/attribute of god – merciful, benevolent 3.reckoning/counting
Is my sin greater or your mercy/forgiveness. O, merciful one, you yourself reckon and tell me. Also see ‘na-maaloom’ and amir minaaii below.

amir minaaii

bandaa1 navaaziyoN2 pe Khudaa-e-karim3 thaa
kartaa na maiN gunah to gunaah-e-azim4 thaa
1.slave 2.indulging, being kind to 3.benevolent god 4.greatest sin
The benevolent god was inclined towards kindness for his slave (the poet). He had to sin to give him an opportunity to show his mercy. If I had not sinned, that would have been the greatest sin of all. Also see muzaffar Khairabadi and ‘na-maaloom’.

abdul hamid adam

taKhleeq-e-kainaat1 ke dilchasp2 jurm3 per
haNsta to ho ga Khud bhi yazdaN4 kabhi kabhi
1.creation of the universe 2.interesting 3.crime – used in the sense of mischief 4.god
Before this mischievous act of creating the universe, god must have laughed to himself sometimes – thus this whole thing is a trick being played on us.

na-maaloom

munkir1-e rahmat2-e Khuda rahna
kufr3 hai itna paarsa4 rahna
1.deny 2.mercy 3.sinful 4.pious
It is a sin to be so pious. That shows that you are in denial of god’s mercy. Also see muzaffar Khairabadi and amir minaaii above.

shooKh be-ehteraami – inteKhaab

mirza Ghalib

aata hai daaGh1-e hasrat2-e dil ka shumaar3 yaad
mujh se mere gunah ka hisaab aye Khuda na maaNg

1.scar, wound 2.longing, desire 3.count

The poet/rebel has had many desires/longing to commit transgressions (because those are fun things to do), but for whatever reason he could not do them.  That left many scars of unfulfilled desires in his heart.  Thus, O, god, don’t ask me about a reckoning of my transgressions/sins, for, if you do, then I remember all the countless scars of transgressions that I wanted to commit but could not.

naakarda1 gunaahauN ki bhi ki hasrat2 ki miley daad3
yaarab4 agar in karda5 gunaahauN ki saza6 hai

1.not done/committed 2.desire/longing 3.credit 4.lord 5.done/committed 6.punishment

It is the day of judgement and credits and dis-credits/sins are being counted.  The poet/rebel has a lot more transgressions that he wanted to commit but could not.  He wants credit for those if there is punishment for the ones he committed.  The thought between the lines is that because he wanted to do so many more than he actually did, he would come out ahead in the reckoning.

miTta1 hai faut2-e fursat3-e hasti4 ka Gham5 koii
umr-e-aziz6 sarf7-e ibaadat8 hi kyuN na ho

1.erased 2.(death) but also, missed 3.time, occasion … used here in the sense of opportunity 4.life … used here in the sense of pleasures of life, indulgence 5.sorrow 6.dear life 7.spent 8.worship … used in the sense of virtue

In the life of the poet/rebel there have been many missed opportunities to commit transgressions.  There is much sorrow associated with this.  How can this sorrow be erased even if all life is spent in virtue.

jaanta huN savaab1-e taa’at2 o zuhad3
par tabi’yat4 idhar nahiN aati

1.reward of virtue 2.obedience (in performing prayers and fasting) 3.piety 4.nature, inclination, desire

The poet/rebel is well aware of the rewards of performing prayers, observing fast and piety, but he is not inclined towards that.

hum ko ma’aloom hai jannat ki haqiqat1 laikin
dil ke Khush rakhne ko Ghalib ye Khyaal achha hai

1.reality

We know the reality of paradise (the unspoken meaning is that we know it is a fable) but it is a good thought to keep ourselved happy.

pakRay jatay haiN farishtoN1 ke likhay par naahaq2
aadmi koi hamaara dam-e-tahrir3 bhi tha?

1.angels 2.unjustly 3.at the time of writing

Islamic tradition has it that each person has two angels, one on each shoulder, all the time.  They write down all the good and bad that that person has done and on the day of judgement, god calls upon them to give a reckoning.  Thus the poet/rebel protests … we are being caught/blamed unjustly because of the writing of two angels.  Was there anyone (witness/advocate) on our behalf at the time of writing?  Also see harichand aKhter’s she’r further below.

neki1 tamaam tujh se hai kya Khwahish-e-jaza2
aur iski zid3 bhi kaam tera, inteqaam4 kya

1.virtue 2.desire for reward 3.opposite 4.retaliation/punishment

All virtue flows from you (O, god), so how can we desire any reward.  Its opposite (i.e. transgression/sin) also flows from you.  Then why should we be punished for that.  Also see anand narain mulla further below.

sunte haiN jo behisht1 ki ta’reef2 sub durust3
laikin Khuda kare vo tera jalva-gaah4 ho

1.paradise 2.praise 3.correct, right 4.place of display, place where I can see (you)

All the praise that we hear about heaven is just fine, but I hope to god that it is a place where you can be seen.  Who is this “you”.  It could be god, but then there is nothing special about being able to see god in heaven.  I think that “you” is the beloved.  All the other attractions of heaven may be fine, but to the poet/lover/rebel the real attraction is the ability to see the beloved.

kyuN na dozaKh1 ko bhi jannat2 meN mila leN yarab3
sair4 ke vaaste5 thoRi si fiza6 aur7 sahi

1.hell 2.heaven 3.lord 4.sort, sightseeing 5.for the sake of 6.atmosphere, ambience 7.used in the sense of – different

The poet/rebel is bored with the sameness of heaven (see harichand aKhter further below).  There is nothing exciting going on here … all the excitement is in hell.  Why not we combine the so that we may be able to take a saunter for a change of scene.

voh chiiz jis ke liye hum ko ho behisht1 aziz2
sivaa3-e baada4-e gulfaam5-e mushk-buu6 kya hai

1.heaven 2.dear, desirable 3.except for 4.wine 5.rose bodied/coloured 6.fragrant like musk

This is tongue in cheek praise of stories of free availability of wine in heaven.  Thus says Ghalib, the one thing for which we like heaven best is (what else but) the availability of rose coloured, musk smelling wine.

daaGh delhavi

jis meN laakhoN baras ki hooreN hoN
aisi jannat ka kya kare koi

daaGh making fun of conventional stories of availability of hoories in heaven … they are of necessity millions of years old.

harichand aKhtar

sukuN-e-mustaqil1, dil be-tamanna2, shaiKh ki sohbat3
ye jannat hai to is jannat se dozaKh kya bura hoga

1.constant/uninterrupted tranquility 2.without any desire 3.company

Everything is tranquil and all desires are fulfilled, nothing to yearn for, no excitement.  It must be a boring and monotonous place.  On top of that you have the company of the shaiKh – the preacher.  If this is heaven, how can hell be any worse.  Also see Ghalib above on the boredom in heaven.

rahe do do farishte sath, ab insaaf1 kya hoga
kisi ne kuchh likha hoga kisi ne kuchh likha hoga

1.justice

Islamic tradition has it that each person has two angels, one on each shoulder, all the time.  They write down all the good and bad that that person has done and on the day of judgement, god calls upon them to give a reckoning.  Thus … I have two angels with me all the time, one writing something the other something else.  How can there be justice under such conditions.  Also see Ghalib above.

mir taqi mir

dekhi hai jab se us but1-e kaafir2 ki shakl3 mir
jaata nahiN hai ji4 tanik5 islam6 ki taraf

1.idol – also used for beloved 2.literally – faithless but can be applied in this meaning to a mischievous/playful beloved 3.face 4.heart, inclination 5.even a little 6.used here in the sense of observing rites

Ever since I have seen that mischievous beauty, O mir, my heart is not inclined towards religious rites.

mir ke deen-o-mazhab ka poochhte kya ho un nay to
qashqa1 khaincha dair2 meiN baiTha, kab ka tark3 islam kiya

1.tilak, hindu mark on the forehead 2.temple 3.quit

mir taqi mir is simply declaring his irreligiosity not necessarily the embrace/acceptance of a different faith.  It is noteworthy that this declaration did not draw a fatwa.  What can you say about the faith and religion of mir.  He has put a tilak on his forehead, sits in the temple, has quit islam a long time ago.

momin KhaN momin

umr sari to kaTi ishq-e-butaaN1 meN momin
aaKhri vaqt meN kya Khaak2 musalmaaN hoNge

1.love of beautiful idols 2.a colloquial expression used to mean ‘utterly useless’

In real life too, momin was known to be a playboy.  Thus, all your life you have chased beautiful women, O momin.  Towards the end of your life, what is the use of accepting/feigning religion.

qamar jalalavi

haiN1! ye but-Khaane2 meN baiTha kar raha hai kya qamar3
hum to sunte the tujhe zaalim4 musalmaaN ho gaya

1.an expression of surprise 2.house of idols used here to mean house of sin/pleasure 3.pen name of poet 4.colloquial expression roughly equivalent to ‘that fellow’

Surprise, what is qamar doing here (house of pleasure/sin).  We had heard that that fellow had become pious!

anand narain mulla

hashr-e-mahshar1 yahi puchhunga Khuda se pahle
tu ne roka bhi tha mujrim2 ko Khata3 se pahle

1.time/day of judgement 2.guilty 3.error, transgression

Also see Ghalib above where he says that both vice and virtue flow from you, O god.  On the day of judgement I will ask god if he made any attempt to stop me from transgressing (after all he has the power to do so).

us ke karam1 pe shak2 tujhe zaahid3 zaroor4 tha
varna5 tera qusoor6 na karna qusoor tha

1.benevolence, forgiveness, kindness 2.doubt, lack of belief 3.preacher 4.definitely 5.used here in the sense of ‘that is why’ 6.trangression

Surely you doubted the kindness/forgiveness of god of zaahid.  That is why not committing transgression is itslef a sin.

Khushbir singh shaad

yaqeen1 karne se pahle pata laga to sahi
ke tere dil ki sada2 mu’atabar3 bhi hai ke nahiN

1.believing 2.sound, voice 3.credible, believable

Before believing, at least find out if your inner voice is credible or not i.e. no blind/irrational belief.

muzaffar Khairabadi

mere gunaah ziyada haiN ya teri rahmateN1
karim2 tu hi bataa de hisaab3 kar ke mujhe

1.kindness, benevolence 2.name/attribute of god – merciful, benevolent 3.reckoning/counting

Is my sin greater or your mercy/forgiveness.  O, merciful one, you yourself reckon and tell me.  Also see ‘na-maaloom’ and amir minaaii below.

amir minaaii

bandaa1 navaaziyoN2 pe Khudaa-e-karim3 thaa
kartaa na maiN gunah to gunaah-e-azim4 thaa

1.slave 2.indulging, being kind to 3.benevolent god 4.greatest sin

The benevolent god was inclined towards kindness for his slave (the poet).  He had to sin to give him an opportunity to show his mercy.  If I had not sinned, that would have been the greatest sin of all.  Also see muzaffar Khairabadi and ‘na-maaloom’.

abdul hamid adam

taKhleeq-e-kainaat1 ke dilchasp2 jurm3 per
haNsta to ho ga Khud bhi yazdaN4 kabhi kabhi

1.creation of the universe 2.interesting 3.crime – used in the sense of mischief 4.god

Before this mischievous act of creating the universe, god must have laughed to himself sometimes – thus this whole thing is a trick being played on us.

na-maaloom

munkir1-e rahmat2-e Khuda rahna
kufr3 hai itna paarsa4 rahna

1.deny 2.mercy 3.sinful 4.pious

It is a sin to be so pious.  That shows that you are in denial of god’s mercy.  Also see muzaffar Khairabadi and amir minaaii above.

 

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