teen aavazeN – faiz

تین آوازیں ۔ فیض احمد فیض

 

پہلی آواز ۔ ظالم

 

جشن ہے ماتمِ اُمید کا   آوٗ لوگو

مرگِ انبوہ کا تہوار مناوٗ لوگو

عدم آباد کو آباد کیا ہے میں نے

تم کو دِن رات سے آزاد کیا ہے میں نے

 

جلوۂ  صبح   سے کیا   مانگتے   ہو

بسترِ خواب سے کیا چاہتے ہو

ساری آ نکھوں کو تہ تیغ کیا ہے میں نے

سارے خوابوں کا گلا گھونٹ دیا ہے میں نے

 

اب نہ لہکے گی کسی شاخ پہ پھولوں کی حِنا

فصلِ گلُ آئے گی نمرود کے انگار لئے

اب نہ  برسات میں برکھیگی گہر کی برکھا

ابر آئیگا خس و خار کے انبار لئے

 

میرا مسلک بھی  نیا راہِ  طریقت بھی  نئی

میرے قانوں بھی نئے میری شریعت بھی نئی

اب فقیہانِ حرم دستِ صنم چومیں گے

سرو قد، مٹیّ کے بونوں کے قدم چومیں گے

فرش پر آج درِ صدق و صفا بند ہوا

عرش پر آج ہر اک بابِ دعا بند ہوا

 

دوسری آواز ۔ مظلوم

 

رات چھائی تو ہر اک درد کے دھارے چھوٹے

صبح  پھوٹی تو ہر اک زخم کے  ٹانکے ٹوٹے

دو پہر آئی تو ہر رگ نے لہو برسایا

دِن ڈھلا خوف کا عفریت مقابل آیا

 

یا خدا یہ میری گردانِ شب و روز و سحر

یہ میری عمر کا بے منزل و آرام سفر

کیا یہی کچھ میری قسمت میں لکھا ہے تو نے

ہرمسرّت سے مجھے عاق کیا ہے تو نے

 

وہ یہ کہتے ہیں تو خوشنوُد ہر اک ظلم سے ہے

وہ یہ کہتے ہیں ہر اک ظلم ترے حکم سے ہے

گر یہ سچ ہے تو ترے عدل سے اِنکار کروں

اِن کی مانوں تو تری ذات کا اقرار کروں

 

تیسری آواز ۔ ندائے غیب

 

ہر اک کلِ الامر کو صدا دو

کہ اپنی 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

तीन आवाज़ें – फ़ैज़ अहमद फ़ैज़

 

पहली आवाज़ – ज़ालिम

 

जश्न है मातम ए उम्मीद का आओ लोगो

मर्ग ए अनबोह का त्योहार मनाओ लोगो

अदम आबाद को आबाद किया है मैं ने

तुम को दिन रात से आज़ाद किया है मैं ने

 

जलवा ए सुबह से क्या मांगते हो

बिस्तर ए ख़्वाब से क्या चाहते हो

सारी आँखों को तह ए तेग़ क्या है मैं ने

सारे ख़्वाबों का गला घोंट दिया है मैं ने

 

अब ना लहके गी किसी शाख़ पे फूलों की हिना

फ़स्ल ए गुल आएगी नमरूद के अंगारे लिये

अब ना बरसात में बरखेगी गोहर की बरखा

अब्र आएगा ख़स ओ ख़ार के अंबार लिये

 

मेरा मिसलिक भी नया राह ए तरीक़त भी नई

मेरे क़ानूं भी नए मेरी शरीयत भी नई

अब फ़क़िहान ए हरम दस्त ए सनम चूमेंगे

सर्व क़द मिट्टी के बौनों के क़दम चूमेंगे

फ़र्श पर आज दर ए सिद्क़ ओ सफ़ा बंद हुआ

अर्श पर आज हर एक बाब ए दुआ बंद हुआ

 

दूसरी आवाज़ – मज़लूम

 

रात छाई तो हर एक दर्द के धारे छूटे

सुबह फूटी तो हर एक ज़ख़्म के टाँके टूटे

दो पहर आई तो हर रग ने लहू बरसाया

दिन ढला ख़ौफ़ का इफ़्रीत मुक़ाबिल आया

 

या ख़ुदा ये मेरी गरदान ए शब ओ रोज़ ओ सहर

ये मेरी उम्र का बे मंज़िल ओ आराम सफ़र

क्या यही कुच्छ मेरी क़िस्मत में लिखा है तू ने

हर मसर्रत से मुझे आक़ किया है तू ने

 

वो ये कहते हैं तु ख़ुशनूद हर एक ज़ुल्म से है

वो ये कहते हैं हर एक ज़ुल्म तेरे हुक्म से है

गर ये सच है तो तेरे अद्ल से इन्कार करूं

इन की मानूं तो तेरी ज़ात का इक़रार करूं

 

तीसरी आवाज़ – निदा ए ग़ैब

 

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

teen aavazeN – faiz ahmed faiz

Click on any passage for meanings and discussion.

pahli aavaz – zaalim (Tyrant)

jashn1 hai maatam e ummeed2 ka aao logo
marg3 e anboh4 ka tyohaar manaao logo
a’dam aabad5 ko aabad6 kiya hai maiN ne
tum ko din raat7 se aazad kiya hai maiN ne
1.celebration 2.mourning/death of hope 3.death 4.multitude, crowd, community 5.city of non-existence, death 6.populated, filled 7.day-night, routine
Come to the celebration of the death of Hope, O people. “jashn e maatam e ummeed” has a contradiction. There is mourning because Hope has been killed, and the oppressor is “celebrating” this mourning – he is the killer too. The voice of the oppressor goes on to state all the changes it will bring about. Celebrate the festival of the death of community, O people. “marg e anboh” has to be interpreted a little bit more than “death of the crowds” or “mass killing” – it is best interpreted as death of any sense of community, of cooperation and mutuality. The oppressor, by separating everyone has killed all cooperation. I have filled up the city of non-existence. I have relieved you of the daily pleasures of living. Relief from “din raat” is not to be interpreted as a relief from the daily grind of life, but as sarcasm where the oppressor has taken away the daily pleasures of life.

jalva e subah8 se kya maaNgte ho
bistar e Khwaab se kya chaahte ho
saari aaNkhoN ko tah e teGh9 kya hai maiN ne
saare KhwaaboN ka gala ghoNT diya hai maiN ne
8.face/beauty of the morning 9.under the knife
What do you expect of the dawn. What do you demand of the night. I have put out all eyes that could see. I have suffocated all dreams and visions.

ab na lahke10 gi kisi shaaKh pe phooloN ki hina11
fasl e gul12 aaegi namrood13 ke angaare liye
ab na barsaat meN barkhegi gohar14 ki barkha
abr aayega Khas o Khaar15 ke anbaar16 liye
10.shine 11.henna, colour 12.season of flower, spring 13.Nimrod 14.pearls, drops 15.dry brush and thorns 16.heaps, plenty
No more will colourful flowers shine on boughs. “hina”, henna is used a symbol of colour saying that no more will colourful flowers shine on boughs. Spring will come bringing with it the fires of Nimrod. “namrood”, Nimrod created a huge bonfire and asked Abraham to walk through. The misra says that spring will come bringing with it the fires of Nimrod. No more will showers rain down drops like pearls. Clouds will only bring dry brush and thorns.

mera mislik17 bhi naya raah e tareeqat18 bhi naii
mere qaanuN19 bhi na’e meri shari’at20 bhi naii
ab faqihaan e haram21 dast e sanam22 choomeNge
sarv qad23 miTTi ke ba’onoN24 ke qadam choomeNge
farsh25 par aaj dar26 e sidq o safa27 band hua
arsh28 par aaj har ek baab e dua29 band hua
17.tradition 18.way of doing things 20.law, allowed actions, permissible 21.legal experts of faith 22.hand of idols/beloved 23.cypress statured, tall and slender 24.dwarf 25.floor, earth 26.door 27.truth and purity 28.sky, heaven 29.door of prayer
My tradition is new and my ways different. My laws new and permitted actions different. Now the jurist of the faith will kiss the hand of idols – exactly the opposite of accepted (Islamic) jurisprudence. People of high stature will bow to kiss the feet of clay dwarfs – the world order will turn up side down. The door to truth and purity will be shut on this earth. Even the heavens will close the door to prayer

doosri aavaz – mazloom (Voice of the Oppressed)

raat chhaai to har ek dard ke dhaare chhooTe
subah phooTi to har ek zaKhm ke TaaNke TooTe
do pahar aaii to har rag ne lahu1 barsaaya
din Dhala Khauf2 ka ifreet3 muqaabil4 aaya
1.blood 2.fear 3.demon 4.face to face
The lament of the oppressed tells a poignant story of pain all day and all night long. As night falls, every wound begins to bleed. As dawn breaks every cut breaks open. As the afternoon drags on, it pours blood. As the day passes the demon of fear comes face to face.

ya Khuda ye meri gardaan5 e shab o roz o sahr6
ye meri umr ka be manzil o aaram7 safar8
kya yahi kuchh meri qismat meN likha hai tu ne
har masarrat9 se mujhe aaq10 kiya hai tu ne
5.aimless wandering 6.day, night and dawn 7.without end/goal or respite 8.sojourn 9.happiness, joy 10.disown, separate
O god, in the cycle of my day and night, in this my life, no end in sight, no respite from struggle. Is this what you have written in my fate? Is it you who have denied me any happiness.

vo ye kahte haiN tu Khushnood11 har ek zulm se hai
vo ye kahte haiN har ek zulm tere hukm12 se hai
gar ye sach hai to tere adl13 se inkaar14 karooN
in ki manooN15 to teri zaat16 ka iqraar17 karooN
11.satisfied, in agreement 12.order 13.justice 14.deny 15.agree 16.personhood, existence 17.accept, agree
They say that you are in agreement with every cruelty. They say that every hardship is by your will. If this is true, do I deny your justice? If I agree with them, how do I accept your existence?

teesri aavaz – nida e Ghaib (Mysterious Voice)

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 take care 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 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.

teen aavazeN – faiz ahmed faiz

pahli aavaz – zaalim (Tyrant)

jashn1 hai maatam e ummeed2 ka aao logo
marg3 e anboh4 ka tyohaar manaao logo
a’dam aabad5 ko aabad6 kiya hai maiN ne
tum ko din raat7 se aazad kiya hai maiN ne

1.celebration 2.mourning/death of hope 3.death 4.multitude, crowd, community 5.city of non-existence, death 6.populated, filled 7.day-night, routine

Come to the celebration of the death of Hope, O people.  “jashn e maatam e ummeed” has a contradiction. There is mourning because Hope has been killed, and the oppressor is “celebrating” this mourning – he is the killer too. The voice of the oppressor goes on to state all the changes it will bring about.  Celebrate the festival of the death of community, O people.  “marg e anboh” has to be interpreted a little bit more than “death of the crowds” or “mass killing” – it is best interpreted as death of any sense of community, of cooperation and mutuality. The oppressor, by separating everyone has killed all cooperation.  I have filled up the city of non-existence.  I have relieved you of the daily pleasures of living.   Relief from “din raat” is not to be interpreted as a relief from the daily grind of life, but as sarcasm where the oppressor has taken away the daily pleasures of life.

jalva e subah8 se kya maaNgte ho
bistar e Khwaab se kya chaahte ho
saari aaNkhoN ko tah e teGh9 kya hai maiN ne
saare KhwaaboN ka gala ghoNT diya hai maiN ne

8.face/beauty of the morning 9.under the knife

What do you expect of the dawn.  What do you demand of the night.  I have put out all eyes that could see.  I have suffocated all dreams and visions.

ab na lahke10 gi kisi shaaKh pe phooloN ki hina11
fasl e gul12 aaegi namrood13 ke angaare liye
ab na barsaat meN barkhegi gohar14 ki barkha
abr aayega Khas o Khaar15 ke anbaar16 liye

10.shine 11.henna, colour 12.season of flower, spring 13.Nimrod 14.pearls, drops 15.dry brush and thorns 16.heaps, plenty

No more will colourful flowers shine on boughs.  “hina”, henna is used a symbol of colour saying that no more will colourful flowers shine on boughs.  Spring will come bringing with it the fires of Nimrod.  “namrood”, Nimrod created a huge bonfire and asked Abraham to walk through. The misra says that spring will come bringing with it the fires of Nimrod.  No more will showers rain down drops like pearls.  Clouds will only bring dry brush and thorns.

mera mislik17 bhi naya raah e tareeqat18 bhi naii
mere qaanuN19 bhi na’e meri shari’at20 bhi naii
ab faqihaan e haram21 dast e sanam22 choomeNge
sarv qad23 miTTi ke ba’onoN24 ke qadam choomeNge
farsh25 par aaj dar26 e sidq o safa27 band hua
arsh28 par aaj har ek baab e dua29 band hua

17.tradition 18.way of doing things 20.law, allowed actions, permissible 21.legal experts of faith 22.hand of idols/beloved 23.cypress statured, tall and slender 24.dwarf 25.floor, earth
26.door 27.truth and purity 28.sky, heaven 29.door of prayer

My tradition is new and my ways different.  My laws new and permitted actions different.  Now the jurist of the faith will kiss the hand of idols – exactly the opposite of accepted (Islamic) jurisprudence.  People of high stature will bow to kiss the feet of clay dwarfs – the world order will turn up side down.  The door to truth and purity will be shut on this earth.  Even the heavens will close the door to prayer

doosri aavaz – mazloom (Voice of the Oppressed)

raat chhaai to har ek dard ke dhaare chhooTe
subah phooTi to har ek zaKhm ke TaaNke TooTe
do pahar aaii to har rag ne lahu1 barsaaya
din Dhala Khauf2 ka ifreet3 muqaabil4 aaya

1.blood 2.fear 3.demon 4.face to face

The lament of the oppressed tells a poignant story of pain all day and all night long.  As night falls, every wound begins to bleed.  As dawn breaks every cut breaks open.  As the afternoon drags on, it pours blood.  As the day passes the demon of fear comes face to face.

ya Khuda ye meri gardaan5 e shab o roz o sahr6
ye meri umr ka be manzil o aaram7 safar8
kya yahi kuchh meri qismat meN likha hai tu ne
har masarrat9 se mujhe aaq10 kiya hai tu ne

5.aimless wandering 6.day, night and dawn 7.without end/goal or respite 8.sojourn 9.happiness, joy 10.disown, separate

O god, in the cycle of my day and night, in this my life, no end in sight, no respite from struggle.  Is this what you have written in my fate?  Is it you who have denied me any happiness.

vo ye kahte haiN tu Khushnood11 har ek zulm se hai
vo ye kahte haiN har ek zulm tere hukm12 se hai
gar ye sach hai to tere adl13 se inkaar14 karooN
in ki manooN15 to teri zaat16 ka iqraar17 karooN

 

11.satisfied, in agreement 12.order 13.justice 14.deny 15.agree 16.personhood, existence 17.accept, agree

They say that you are in agreement with every cruelty.  They say that every hardship is by your will.  If this is true, do I deny your justice?  If I agree with them, how do I accept your existence?

teesri aavaz – nida e Ghaib (Mysterious Voice)

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 take care 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 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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