tumhaare hijaab meN-mohammed zakaria zaki

For word meanings and explanatory discussion in English click on the tabs marked “Roman” or “Notes”.

تمہارے حِجاب میں ۔ محمّد زکریا زکیؔ

۱

یہ شرمگیں نگہ، یہ تبسّم نقاب میں

کیا بے حجابیاں ہیں تمہارے حجاب میں

۲

صورت نہیں ثبات کی دہرِ خراب میں

ہستی ہے ایک نقشِ طلسمِ حباب میں

۳

وہ نالہائے درد سے چونک اُٹّھے خواب میں

یہ اور اِضطراب ہوا اِضطراب میں

۴

رشکِ عدو سے بزم میں جلتے تھے مُتّصل

کچھ اگلی صحبتوں کا مزہ ہے عذاب میں

۵

اُس کی طلب میں ہر نفس آغازِ شوق ہے

رکھتا ہے کون عمرِ گذشتہ حساب میں

۶

جورِ فلک ستم زدۂ ناز پر کہاں

شانِ ادائے دوست ہے ہر اِنقلاب میں

۷

ہر سو ہے میرے آتشِ داغِ جگر محیط

گویا سکون ہے کرۂ آفتاب میں

۸

ہر بات میں حوالہ ہے، ہر بحث میں سند

ناصح کو مانتے ہیں ہم اہلِ کتاب میں

۹

ٹھہرا خمارِ بے خبری ذوقِ بے خودی

نشہ ہے چشمِ یار کا جامِ شراب میں

۱۰

کہتے ہی مجھ کو آئی شبِ غم عدو کی موت

ہوتی ہے مستجاب دعا اِضطراب میں

۱۱

کیوں آؤں ہوش میں کہ ہو پھر حسرتِ فراغ

ذوقِ خیالِ یار سے ہوں محو خواب میں

۱۲

اقرارِ بندگی سے نہیں بندہ پروری

مدّ نظر یہ تھا کہ سنیں ہاں جواب میں

۱۳

لکھتے ہو اِس قدر غزلِ مختصر زکیؔ

آزردہ ہوں گے اہل مذاق اِنتخاب میں

तुम्हारे हिजाब में – मोहम्मद ज़करिया ज़की

ये शर्मगीं निगह, ये तबस्सुम नक़ाब में

क्या बेहिजाबियां हैं तुम्हारे हिजाब में

सूरत नहीं सबात कि दहर-ए ख़राब में

हस्ती है एक नक़्श-ए तिलस्म-ए हबाब में

वो नाला-हा-ए दर्द से चौंक उट्ठे ख़्वाब में

ये और इज़्तराब हुआ इज़्तराब में

रश्क-ए अदू से बज़्म में जलते थे मुत्तसिल

कुछ अग्ली सोहबतौं का मज़ा है अज़ाब में

उस की तलब में हर नफ़स आग़ाज़-ए शौक़ है

रखता है कौन उम्र-ए गुज़िश्ता हिसाब में

जौर-ए फ़लक सितम-ज़दा-ए नाज़ पर कहां

शान-ए अदा-ए दोस्त है हर इन्क़लाब में

हर सू है मेरे आतिश-ए दाग़-ए जिगर मोहीत

गोया सुकून है कुरह-ए आफ़्ताब में

हर बात में हवाला है, हर बहस में सनद

नासह को मानते हैं हम अहल-ए किताब में

ठहरा ख़ुमार-ए बेख़बरी ज़ौक़-ए बेख़ुदी

नश्शा है चश्म-ए यार का जाम-ए शराब में

१०

कहते हि मुझ को आई शब-ए ग़म अदू कि मौत

होती है मुस्तजाब दुआ इज़्तराब में

११

क्यूं आऊं होश में के हो फिर हस्रत-ए फ़राग़

ज़ौक़-ए ख़याल-ए यार से हूं महव ख़्वाब में

१२

एक़्रार-ए बंदगी से नहीं बंदा-परवरी

मद्द-ए नज़र ये था के सुनें हां जवाब में

१३

लिखते हो इस क़दर ग़ज़ल-ए मुख़्तसर ज़की

आज़ुर्दा होंगे अहल-ए मज़ाक़ इंतख़ाब में

 

Click here for background and on any passage for word meanings and explanatory discussion. mohammed zakaria zaki (1839-1903) of an aristocratic family of dehli with a tradition of scholarship. He was a formal and close shaagird of Ghalib. Also schooled in music, astrology, and calligraphy. He fled dehli in 1857 and after some moving around, he finally found refuge and employment in badaayun where he retired and died. He was a formal shaagird of Ghalib and this Ghazal is composed in the style of Ghalib’s ‘saaqi ne kuchh mila na diya ho sharaab meN’. panDit javaahar nath saaqi (1864-1916) was a formal shaagird of zaki and also composed Ghazal in the same style posted on this site.
1
ye sharmgiiN1 nigah2, ye tabassum3 naqaab4 meN
kya be-hijaabiyaaN5 haiN tumhaare hijaab4 meN   
1.coy, shy, sly 2.glance 3.smile 4.veil 5.playfulness, daring, display, shamelessness
Behind her veil, the beloved casts sly glances and coyly smiles at the poet/lover. Depending on the context ‘be-hijaabi’ can mean playful exposure to shameless display. In this case it appears to be the shy and playful exposure – behind the veil.

2
soorat1 nahiN sabaat2 ki dahr3-e Kharaab4 meN
hasti5 hai ek naqsh6-e tilasm7-e habaab8 meN    
1.means, capability 2.permanence 3.world 4.ruinous 5.existence, life 6.mark, sketch, image 7.enchantment, illusion 8.bubble
A bubble is an oft-used analogy for impermanence of life. Also, material existence is often thought of as an illusion – not the real thing. Thus, our (material) life is nothing but an illusary image and even that will burst like a bubble. That is why there is no way for us to find permanence in this ruinous world.

3
vo naala-haa1-e dard se chauNk2 uTThe Khwaab3 meN
ye aur izteraab4 hua izteraab meN   
1.plural of ‘naala’ i.e., wailing 2.startled 3.sleep 4.restlessness
The poet/lover is restless/sorrowful because of separation. He wails/cries out loud all night long. The beloved who has been sleeping peacefully, is startled out of her sleep. This is an additional cause of restlessness/guilt for the poet/lover on top of the restlessness of love.

4
rashk1-e adu2 se bazm3 meN jalte the muttasil4
kuchh agli5 sohbatoN6 ka maza hai azaab7 meN   
1.envy 2.rival, enemy 3.gathering 4.constantly, continously 5.past 6.companionship 7.punishment, torture
The poet/suitor recalls that he used to constantly burn with envy of the rival in the gathering of lovers around her, because the beloved showed favours to the rival. But in the past, before she began showing favours to the rival, he himself used to have the pleasure of her company. The torture that he is undergoing now is mixed with the pleasure of these memories.

5
us ki talab1 meN har nafas2 aaGhaaz3-e shauq4 hai
rakhta hai kaun umr-e-guzishta5 hisaab6 meN   
1.desire, longing 2.breath 3.beginning 4.love 5.life 6.past 7.account
The longing for the beloved is such that every breath is like a new life of renewed love. She has tortured/teased him the past. He reckons, what is the use of carrying a count of past tortures of his past life. He is happy to move on with a new beginning with every breath.

6
jaur1-e falak2 sitam-zada3-e naaz4 par kahaaN
shaan5-e adaa6-e dost7 hai har inqelaab8 meN   
1.oppression, cruelty 2.sky, fate 3.victim of tyranny 4.coquetry, mischief 5.pride, glory 6.style, actions, habits 7.friend, beloved 8.reversal, change
Normally, people claim to be victims of bad luck/fate. But here the poet says that that is not what happened to him. He is the victim of the tyranny of the coquetry of the beloved. It is the glory of her actions that are behind every change in his condition.

7
har suu1 hai mere aatish2-e daaGh3-e jigar4 mohiit5
goya6 sukoon7 hai kurah8-e aaftaab9 meN  
1.direction 2.fire 3.wound, scar 4.liver/heart 5.overwhelming, hovering over, surrounding 6.as if 7.calm, contentment 8.pile, ball 9.sun
Traditionally it is thought (unscientific) that the centre of the sun is calm. All the fire and tumult takes place on the surface surrounding the centre. Thus, in all directions around, the fire of the wounds of my heart, surround me. But in the centre, I remain calm (because the pain of love is valued and nurtured). It is just like the centre of the sun, surrounded by fire, remains calm.

8
har baat meN havaala1 hai, har bahas2 meN sanad3
naasih4 ko maante haiN hum ahl5-e kitaab6 meN    
1.reference 2.argument 3.certificate, testimony 4.moralize, pontificate, preacher 5.people of 6.book, qur’aan
Everytime he speaks, he uses a reference (to some religious text). His every argument is clothed in certification/authentication by (some religious text). I concede and am willing to accept the preacher as a person of the book – knowledgable of the qur’aan. This does not necessarily mean that he is accepted as wise or good.

9
Thahra Khumaar1-e be-Khabari2 zauq3-e be-Khudi4
nashsha5 hai chashm6-e yaar7 ka jaam8-e sharaab meN   
1.inebriation 2.unawareness, trance 3.taste, desire 4.forgetting oneself, merging into the great spirit 5.intoxication 6.eyes 7.beloved 8.cup
The poet/sufi/devotee is inebriated/elated/in a trance and oblivious of his own existence because he is focused on his one-ness with the great spirit – vahdat-ul-vujood. His intoxication is because of the eyes of the beloved – beauty of the (divine) beloved, just like the intoxication of a cup of wine. In a similar spirit, mohammed raf’ii sauda said …
TooTe teri nigaah se agar dil habaab ka
paani bhi gar piyeN to maza ho sharaab ka

10
kahte hi mujh ko aaii shab1-e Gham adu2 ke maut3
hoti hai mustajaab4 dua izteraab5 meN   
1.night of 2.rival 3.death 4.accepted, answered 5.restlessness, agitation
It is the night of sorrow, either because it is the night of separation (as usual) or because the beloved is getting extremely annoyed with the poet/lover and is showing favours to the rival. The poet/lover is extremely agitated and prays, his agitation giving sincerity to his prayers. His prayers are answered, but in an unusual way. The death that should have come upon the rival, comes upon him!

11
kyuN aauN hosh1 meN keh ho phir hasrat2-e faraaGh3
zauq4-e Khayaal5-e yaar6 se huN mahv7 Khwaab8 meN   
1.senses 2.longing 3.relief (from pain) 4.taste, desire 5.thoughts, memories 6.friend, beloved 7.engrossed 8.sleep, trance
The poet/lover/sufi/devotee is intoxicated or is in a trance, engrossed in thoughts of the beloved (or of the divine beloved). He prefers to remain in that state, fearing that coming to his senses will cause him to want relief from his pain/sorrow.

12
eqraar1-e bandagi2 se nahiN banda-parvari3
madd-e-nazar4 ye tha keh suneN haaN5 javaab6 meN    
1.acknowledgement, acceptance 2.devotion, servitude 3.cherishing the servant/slave 4.before the eyes, the real intent 5.yes (accepting/reciprocating love) 6.answer
Mere acknowledgement of my devotion is not the same as cherishing my love. My real intent is to hear a ‘yes’ in answer to my devotional offering.

13
likhte ho is qadar1 Ghazal-e muKhtasar2 zaki3
aazurda4 hoNge ahl5-e mazaaq6 inteKhaab7 meN  
1.so much 2.brief 3.pen-name of the poet 4.grieved, annoyed, vexed 5.people of 6.discriminating taste 7.selection
People of discriminating taste, masters of verse, are faced with having to make a choice – either of the best Ghazal at the mushaa’era or of the few good ash’aar from the poet’s Ghazal. In either case, the poet has not given them enough material to choose from, so they might get annoyed by his brief Ghazal.

mohammed zakaria zaki (1839-1903) of an aristocratic family of dehli with a tradition of scholarship.  He was a formal and close shaagird of Ghalib.  Also schooled in music, astrology, and calligraphy.  He fled dehli in 1857 and after some moving around, he finally found refuge and employment in badaayun where he retired and died.  He was a formal shaagird of Ghalib and this Ghazal is composed in the style of Ghalib’s ‘saaqi ne kuchh mila na diya ho sharaab meN’.  panDit javaahar nath saaqi (1864-1916) was a formal shaagird of zaki and also composed Ghazal in the same style posted on this site.
1
ye sharmgiiN1 nigah2, ye tabassum3 naqaab4 meN
kya be-hijaabiyaaN5 haiN tumhaare hijaab4 meN

1.coy, shy, sly 2.glance 3.smile 4.veil 5.playfulness, daring, display, shamelessness

Behind her veil, the beloved casts sly glances and coyly smiles at the poet/lover.  Depending on the context ‘be-hijaabi’ can mean playful exposure to shameless display.  In this case it appears to be the shy and playful exposure – behind the veil.
2
soorat1 nahiN sabaat2 ki dahr3-e Kharaab4 meN
hasti5 hai ek naqsh6-e tilasm7-e habaab8 meN

1.means, capability 2.permanence 3.world 4.ruinous 5.existence, life 6.mark, sketch, image 7.enchantment, illusion 8.bubble

A bubble is an oft-used analogy for impermanence of life.  Also, material existence is often thought of as an illusion – not the real thing.  Thus, our (material) life is nothing but an illusary image and even that will burst like a bubble.  That is why there is no way for us to find permanence in this ruinous world.
3
vo naala-haa1-e dard se chauNk2 uTThe Khwaab3 meN
ye aur izteraab4 hua izteraab meN

1.plural of ‘naala’ i.e., wailing 2.startled 3.sleep 4.restlessness

The poet/lover is restless/sorrowful because of separation.  He wails/cries out loud all night long.  The beloved who has been sleeping peacefully, is startled out of her sleep.   This is an additional cause of restlessness/guilt for the poet/lover on top of the restlessness of love.
4
rashk1-e adu2 se bazm3 meN jalte the muttasil4
kuchh agli5 sohbatoN6 ka maza hai azaab7 meN

1.envy 2.rival, enemy 3.gathering 4.constantly, continously 5.past 6.companionship 7.punishment, torture

The poet/suitor recalls that he used to constantly burn with envy of the rival in the gathering of lovers around her, because the beloved showed favours to the rival.  But in the past, before she began showing favours to the rival, he himself used to have the pleasure of her company.  The torture that he is undergoing now is mixed with the pleasure of these memories.
5
us ki talab1 meN har nafas2 aaGhaaz3-e shauq4 hai
rakhta hai kaun umr-e-guzishta5 hisaab6 meN

1.desire, longing 2.breath 3.beginning 4.love 5.life 6.past 7.account

The longing for the beloved is such that every breath is like a new life of renewed love.  She has tortured/teased him the past.  He reckons, what is the use of carrying a count of past tortures of his past life.  He is happy to move on with a new beginning with every breath.
6
jaur1-e falak2 sitam-zada3-e naaz4 par kahaaN
shaan5-e adaa6-e dost7 hai har inqelaab8 meN

1.oppression, cruelty 2.sky, fate 3.victim of tyranny 4.coquetry, mischief 5.pride, glory 6.style, actions, habits 7.friend, beloved 8.reversal, change

Normally, people claim to be victims of bad luck/fate.  But here the poet says that that is not what happened to him.  He is the victim of the tyranny of the coquetry of the beloved.  It is the glory of her actions that are behind every change in his condition.
7
har suu1 hai mere aatish2-e daaGh3-e jigar4 mohiit5
goya6 sukoon7 hai kurah8-e aaftaab9 meN

1.direction 2.fire 3.wound, scar 4.liver/heart 5.overwhelming, hovering over, surrounding 6.as if 7.calm, contentment 8.pile, ball 9.sun

Traditionally it is thought (unscientific) that the centre of the sun is calm.  All the fire and tumult takes place on the surface surrounding the centre.  Thus, in all directions around, the fire of the wounds of my heart, surround me.  But in the centre, I remain calm (because the pain of love is valued and nurtured).  It is just like the centre of the sun, surrounded by fire, remains calm.
8
har baat meN havaala1 hai, har bahas2 meN sanad3
naasih4 ko maante haiN hum ahl5-e kitaab6 meN

1.reference 2.argument 3.certificate, testimony 4.moralize, pontificate, preacher 5.people of 6.book, qur’aan

Everytime he speaks, he uses a reference (to some religious text).  His every argument is clothed in certification/authentication by (some religious text).  I concede and am willing to accept the preacher as a person of the book – knowledgable of the qur’aan.  This does not necessarily mean that he is accepted as wise or good.
9
Thahra Khumaar1-e be-Khabari2 zauq3-e be-Khudi4
nashsha5 hai chashm6-e yaar7 ka jaam8-e sharaab meN

1.inebriation 2.unawareness, trance 3.taste, desire 4.forgetting oneself, merging into the great spirit 5.intoxication 6.eyes 7.beloved 8.cup

The poet/sufi/devotee is inebriated/elated/in a trance and oblivious of his own existence because he is focused on his one-ness with the great spirit – vahdat-ul-vujood.  His intoxication is because of the eyes of the beloved – beauty of the (divine) beloved, just like the intoxication of a cup of wine.  In a similar spirit, mohammed raf’ii sauda said …
TooTe teri nigaah se agar dil habaab ka
paani bhi gar piyeN to maza ho sharaab ka
10
kahte hi mujh ko aaii shab1-e Gham adu2 ke maut3
hoti hai mustajaab4 dua izteraab5 meN

1.night of 2.rival 3.death 4.accepted, answered 5.restlessness, agitation

It is the night of sorrow, either because it is the night of separation (as usual) or because the beloved is getting extremely annoyed with the poet/lover and is showing favours to the rival.  The poet/lover is extremely agitated and prays, his agitation giving sincerity to his prayers.  His prayers are answered, but in an unusual way.  The death that should have come upon the rival, comes upon him!
11
kyuN aauN hosh1 meN keh ho phir hasrat2-e faraaGh3
zauq4-e Khayaal5-e yaar6 se huN mahv7 Khwaab8 meN

1.senses 2.longing 3.relief (from pain) 4.taste, desire 5.thoughts, memories 6.friend, beloved 7.engrossed 8.sleep, trance

The poet/lover/sufi/devotee is intoxicated or is in a trance, engrossed in thoughts of the beloved (or of the divine beloved).  He prefers to remain in that state, fearing that coming to his senses will cause him to want relief from his pain/sorrow.
12
eqraar1-e bandagi2 se nahiN banda-parvari3
madd-e-nazar4 ye tha keh suneN haaN5 javaab6 meN

1.acknowledgement, acceptance 2.devotion, servitude 3.cherishing the servant/slave 4.before the eyes, the real intent 5.yes (accepting/reciprocating love) 6.answer

Mere acknowledgement of my devotion is not the same as cherishing my love.  My real intent is to hear a ‘yes’ in answer to my devotional offering.
13
likhte ho is qadar1 Ghazal-e muKhtasar2 zaki3
aazurda4 hoNge ahl5-e mazaaq6 inteKhaab7 meN

1.so much 2.brief 3.pen-name of the poet 4.grieved, annoyed, vexed 5.people of 6.discriminating taste 7.selection

People of discriminating taste, masters of verse, are faced with having to make a choice – either of the best Ghazal at the mushaa’era or of the few good ash’aar from the poet’s Ghazal.  In either case, the poet has not given them enough material to choose from, so they might get annoyed by his brief Ghazal.

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