In a recent trip to our family home, my mom rediscovered an old postcard addressed to my great-grandfather, Mohammad Ali Mirza. The letter was sent to him on October 17, 1947 in the aftermath of the partition of British India by his Hindu friend Diwan C. Khanna, who had to flee from Lahore to Delhi. It is a really interesting primary source that gives insight into the pain and grief that those who had to leave their lives and homes behind felt at the time. I’ve written a longer article analyzing the letter and what I think it means for Indians and Pakistanis today, which can be read both in the Indian publication The Quintand in the Pakistani publication The Express Tribune.
Below is the full text of the letter, along with scans of the front and back of the original document:
Mirza Mohd. Ali Sb.
[address removed]
Lahore
[address removed]
New Delhi
17-10-47
My dear Mirzasahib
I arrived here safely this morning. I can’t thank you sufficiently for all you so willingly & gladly did for me. The part which Begum Sahiba played was noble. You have proved what friendship is. I shall ever remain grateful. Please convey my thanks to Begum Sahiba. I am unhappy to be separated from you & other friends. I would like to die in Pakistan than to live in India shall it be possible. My wife & children have been happy to receive me. They were worrying a lot. I had a troublesome journey & that too by stages. Anyhow I reached here with some luggage, arms and one bedding. The rest of the things are at Amritsar which I shall manage to get soon.
With sincere thanks yours sly [sincerely]
Diwan C. Khanna
Naz Khialvi (1947-2010, real name: Muhammad Siddique) was a Pakistani poet and radio broadcaster from near the city of Faisalabad, most famous for his poem “Tum Ik Gorakh Dhanda Ho”. This philosophically and spiritually rich text explores the paradoxes of religion like the prevalence of evil and injustice, selective divine intervention, and other indecipherable aspects of God. The poem also points toward the unity of human religious experiences. At the end, after listing his grievances, the bewildered poet ultimately accepts divine incomprehensibility.
In the sense that “Tum Ik Gorakh Dhanda Ho” is a complaint to God, it is thematically similar to Allama Muhammad Iqbal’s famous “Shikwa”. Like Iqbal, Naz expresses a sense of frustration and wonder towards God. At the same time, this poem would still be considered a hamd, or praise of God. It is worth mentioning that “Tum Ik Gorakh Dhanda Ho” is full of references to prophets, Sufi saints, and Punjabi folk heros. For example, Naz references Mansoor al-Hallaj, a Persian mystic who was executed in the tenth century for saying “I am the truth!” Naz also includes the story of Joseph – referring to him with a rare title, “Maah-e-Kanaan”, meaning “The Moon of Canaan”. Another reference is to the story of Laila and Majnoon, in which Qais becomes a madman (“Majnoon”) for the rest of his life after Laila’s father refuses to let them marry.
See below for videos of Naz Khialvi reciting the poem and of Ustad Nusrat Fateh Ali Khan (1948-1997) performing it. In my translation below, I have used the Nusrat Fateh Ali Khan version. Because NFAK inserts extra lines of poetry into the qawwali, I have tried to delineate which parts are from Naz’s original work and which are asides.
Naz Khialvi کبھی یہاں تمہیں ڈھونڈا کبھی وہاں پہنچا kabhi yahaan tumhein dhoonda kabhi wahaan pohancha At times I searched for you here, at times I traveled there تمہاری دید کی خاطر کہاں کہاں پہنچا tumhaari deed ki khaatir kahaan kahaan pohancha For the sake of seeing You, how far I have come! غریب مٹ گئے پامال ہو گئے لیکن ghareeb mit gaye paamaal ho gaye lekin Similar wanderers wiped away and ruined, but کسی تلک نہ ترا آج تک نشاں پہنچا kisi talak na tera aaj tak nishaan pohancha Your sign has still not reached anyone
ہو بھی نہیں اور ہر جا ہو ho bhi naheen aur har ja ho You are not, yet You are everywhere تم اک گورکھ دھندا ہو tum ik gorakh dhanda ho You are a baffling puzzle
ہر ذرّے میں کس شان سے تو جلوہ نما ہے har zarre mein kis shaan se tu jalwa-numa hai With what majesty You manifest Yourself in each atom! حیراں ہے مگر عقل کہ کیسا ہے تو کیا ہے hairaan hai magar aqal ke kaise hai tu kya hai But my mind is astonished by how you are, what you are تم اک گورکھ دھندا ہو tum ik gorakh dhanda ho You are a baffling puzzle
تجھے دیر و حرم میں میں نے ڈھونڈا تو نہیں ملتا tujhe dair-o-haram mein maine dhoonda tu naheen milta I looked for you in the temple and mosque, but you cannot be found مگر تشریف فرما تجھ کو اپنے دل میں دیکھا ہے magar tashreef farma tujhe apne dil mein dekha hai But I have seen You gracing my heart with Your presence تم اک گورکھ دھندا ہو tum ik gorakh dhanda ho You are a baffling puzzle
ڈھونڈے نہیں ملے ہو نہ ڈھونڈے سے کہیں تم dhoonde naheen mile ho na dhoonde se kaheen tum You are not found through searching; nor through searching are You anywhere اور پھر یہ تماشہ ہے جہاں ہم ہیں وہیں تم aur phir ye tamaasha hai jahaan ham hain waheen tum But then there is this spectacle that You are wherever we are تم اک گورکھ دھندا ہو tum ik gorakh dhanda ho You are a baffling puzzle
جب بجز تیرے کوئی دوسرا موجود نہیں jab bajuz tere koi doosra maujood naheen When besides you, there is no second in existence پھر سمجھ میں نہیں آتا تیرا پردہ کرنا phir samajh mein naheen aata tera parda karna I do not understand why you seclude yourself تم اک گورکھ دھندا ہو tum ik gorakh dhanda ho You are a baffling puzzle
Aside حرم و دیر میں ہے جلوۂ پرفن تیرا haram-o-dair mein hai jalwa-e-pur-fan tera In the mosque and temple your artful manifestation is present دو گھروں کا ہے چراغ اک رخِ روشن تیرا do gharon ka hai charaagh ik rukh-e-raushan tera Your one face is the light of two homes [mosque and temple] تم اک گورکھ دھندا ہو tum ik gorakh dhanda ho You are a baffling puzzle
Naz Khialvi جو الفت میں تمہاری کھو گیا ہے jo ulfat mein tumhaari kho gaya hai The individual who has lost himself in your affection اسی کھوئے ہوئے کو کچھ ملا ہے usi khoye hue ko kuchh mila hai It is that lost one who has actually found something نہ بت خانے نہ کعبے میں ملا ہے na but-khane na kaabe mein mila hai He found You in neither the idol house nor in the Kaaba مگر ٹوٹے ہوئے دل میں ملا ہے magar toote hue dil mein mila hai Rather he found You in a broken heart عدم بن کر کہیں تو چھپ گیا ہے adam ban kar kaheen tu chhup gaya hai You have hidden somewhere as nothingness کہیں تو ہست بن کر آ گیا ہے kaheen tu hast ban kar aa gaya hai While elsewhere You have come as existence نہیں ہے تو تو پھر انکار کیسا naheen hai tu to phir inkaar kaisa If You are not, then why deny it? نفی بھی تیرے ہونے کا پتہ ہے nafi bhi tere hone ka pata hai Even negation reveals Your existence میں جس کو کہہ رہا ہوں اپنی ہستی main jis ko keh raha hoon apni hasti That which I am calling my own existence – اگر وہ تو نہیں تو اور کیا ہے agar wo tu naheen to aur kya hai If not You, what else could it be? نہیں آیا خیالوں میں اگر تو naheen aaya khayaalon mein agar tu If You did not come into my thoughts, تو پھر میں کیسے سمجھا تو خدا ہے to phir main kaise samjha tu Khuda hai Then how did I recognize You as God? تم اک گورکھ دھندا ہو tum ik gorakh dhanda ho You are a baffling puzzle
حیران ہوں اس بات پہ تم کون ہو کیا ہو hairaan hoon is baat pe tum kaun ho kya ho I am astonished thinking about who You are, what You are ہاتھ آؤ تو بت ہاتھ نہ آؤ تو خدا ہو haath aao to but haath na aao to Khuda ho If I can grasp you, you are an idol, but if not then you are God تم اک گورکھ دھندا ہو tum ik gorakh dhanda ho You are a baffling puzzle
عقل میں جو گھر گیا لا انتہا کیونکر ہوا aqal mein jo ghir gaya la-intiha kyoonkar hua How can one who is enclosed in our comprehension be boundless? جو سمجھ میں آ گیا پھر وہ خدا کیونکر ہوا jo samajh mein aa gaya phir wo Khuda kyoonkar hua How can one we understand then be God? تم اک گورکھ دھندا ہو tum ik gorakh dhanda ho You are a baffling puzzle فلسفی کو بحث کے اندر خدا ملتا نہیں
falsafi ko behes ke andar Khuda milta naheen The philosopher does not find God in his arguments ڈور کو سلجھا رہا ہے اور سرا ملتا نہیں dor ko suljha raha hai aur sira milta naheen He is untangling the cord but cannot ever find its end تم اک گورکھ دھندا ہو tum ik gorakh dhanda ho You are a baffling puzzle
پتہ یوں تو بتا دیتے ہو سب کو لا مکاں اپنا pata yoon to bata dete ho sab ko la-makaan apna Thus you tell everyone that your address is “nowhere” تعجب ہے مگر رہتے ہو تم ٹوٹے ہوئے دل میں ta’ajjub hai magar rehte ho tum toote hue dil mein How amazing it is, though, that you live in a broken heart تم اک گورکھ دھندا ہو tum ik gorakh dhanda ho You are a baffling puzzle
Aside جب کہ تجھ بن نہیں کوئی موجود jab ke tujh bin naheen koi maujood When there is none except you in existence, پھر یہ ہنگامہ اے خدا کیا ہے phir ye hangama ae Khuda kya hai Then what, O God, is all this commotion about? تم اک گورکھ دھندا ہو tum ik gorakh dhanda ho You are a baffling puzzle
Naz Khialvi چھپتے نہیں ہو سامنے آتے نہیں ہو تم chhupte naheen ho saamne aate naheen ho tum You neither hide nor come forth جلوہ دکھا کے جلوہ دکھاتے نہیں ہو تم jalwa dikha ke jalwa dikhaate naheen ho tum Even when showing Yourself, You do not show Yourself دیر و حرم کے جھگڑے مٹاتے نہیں ہو تم dair-o-haram ke jhagre mitaate naheen ho tum You do not wipe out quarrels between religions [the temple and mosque] جو اصل بات ہے وہ بتاتے نہیں ہو تم jo asal baat hai wo bataate naheen ho tum You do not say what the actual truth is حیراں ہوں میرے دل میں سمائے ہو کس طرح hairaan hoon mere dil mein samaaye ho kis tarah I am surprised at how You have occupied my heart حالانکہ دو جہاں میں سماتے نہیں ہو تم haalaanke do jahaan mein samaate naheen ho tum Though even the two worlds cannot accommodate You یہ معبد و حرم یہ کلیسا و دیر کیوں ye maabad-o-haram ye kaleesa-o-dair kyoon Why this shrine and mosque, this church and temple? ہرجائی ہو جبھی تو بتاتے نہیں ہو تم harjaaii ho jabhi to bataate naheen ho tum Whenever there is disloyalty, You do not tell us تم اک گورکھ دھندا ہو tum ik gorakh dhanda ho You are a baffling puzzle
دل پہ حیرت نہیں عجب رنگ جما رکھا ہے dil pe hairat naheen ajab rang jama rakha hai It is not astonishment, but a wondrous color that has formed on my heart اک الجھی ہوئی تصویر بنا رکھا ہے ek uljhi hui tasveer bana rakha hai You have drawn up a confused picture کچھ سمجھ میں نہیں آتا کہ یہ چکّر کیا ہے kuchh samajh mein naheen aata ke ye chakkar kya hai I do not understand what this whole matter is کھیل کیا تم نے ازل سے یہ رچا رکھا ہے khel kya tum ne azal se ye racha rakha hai What is this game you have fabricated since eternity? روح کو جسم کے پنجرے کا بنا کر قیدی rooh ko jism ke pinjre ka bana kar qaidi Having made the soul a prisoner to the body, اس پہ پھر موت کا پہرا بھی بٹھا رکھا ہے us pe phir maut ka pehra bhi bitha rakha hai You have then placed it in the custody of death دے کے تدبیر کے پنچھی کو اڑانیں تم نے de ke tadbeer ke panchhi ko uraanen tum ne Having given the bird of Your plan flights دامِ تقدیر میں ہر سمت بچھا رکھا ہے daam-e-taqdeer mein har samt bichha rakha hai You have placed the trap of destiny for it on each side کر کے آرائشیں کونین کی برسوں تم نے kar ke aaraaishen kaunain ki barson tum ne Having decorated the two worlds for eons ختم کرنے کا بھی منصوبہ بنا رکھا ہے khatam karne ka bhi mansooba bana rakha hai You have also established a plan for destruction لا مکانی کا بہرحال ہے دعوہ بھی تمہیں la-makaani ka bahar-haal hai daawa bhi tumhein Though in any case you claim to be without a home نَحْنُ اَقْرَب کا بھی پیغام سنا رکھا ہے nahnu aqrab ka bhi paighaam suna rakha hai You have also told us the message of “We are nearer…” [Qur’an 50:16] یہ برائی وہ بھلائی یہ جہنم وہ بہشت ye buraai wo bhalai ye jahannum wo bahisht This badness, that goodness, this hell, that heaven اس الٹ پھیر میں فرماؤ تو کیا رکھا ہے is ulat pher mein farmaao to kya rakha hai Do explain to me, what is the point of this jumbled mess? جرم آدم نے کیا اور سزا بیٹوں کو jurm Aadam ne kiya aur saza beton ko Adam sinned, yet his children were given the punishment عدل و انصاف کا معیار بھی کیا رکھا ہے adal-o-insaaf ka meyaar bhi kya rakha hai What kind of standard of equity and justice have You kept? دے کے انسان کو دنیا میں خلافت اپنی de ke insaan ko dunya mein khilaafat apni By giving mankind Your viceregency on Earth, اک تماشہ سا زمانے میں بنا رکھا ہے ik tamaasha sa zamaane mein bana rakha hai You have created a spectacle in the world اپنی پہچان کی خاطر ہے بنایا سب کو apni pehchaan ki khaatir hai banaaya sab ko You made everyone for the sake of recognizing You سب کی نظروں سے مگر خود کو چھپا رکھا ہے sab ki nazron se magar khud ko chhupa rakha hai But You have hidden Yourself from everyone’s vision تم اک گورکھ دھندا ہو tum ik gorakh dhanda ho You are a baffling puzzle
نت نئے نقش بناتے ہو مٹا دیتے ہو nit naye naqsh banaate ho mita dete ho Continuously you make and erase new designs جانے کس جرمِ تمنّا کی سزا دیتے ہو jaane kis jurm-e-tamanna ki saza dete ho Who knows which crime of desire You punish us for کبھی کنکر کو بنا دیتے ہو ہیرے کی کنی kabhi kankar ko bana dete ho heere ki kani At times you turn pebbles into a mine of diamonds کبھی ہیروں کو بھی مٹّی میں ملا دیتے ہو kabhi heeron ko bhi mitti mein mila dete ho At times you merge even diamonds back into the soil زندگی کتنے ہی مردوں کو عطا کی جس نے zindagi kitne hi murdon ko ata ki jis ne He who gave life to so many corpses وہ مسیحا بھی صلیبوں پہ سجا دیتے ہو wo maseeha bhi saleebon pe saja dete ho Even that Messiah You adorn on crucifixes خواہشِ دید جو کر بیٹھے سرِ طور کوئی khwaahish-e-deed jo kar baithe sar-e-toor koi If someone sits on Mount Sinai with the wish of seeing You طور ہی برقِ تجلّی سے جلا دیتے ہو toor hi barq-e-tajalli se jala dete ho You burn Mount Sinai down with a bolt of brightness نارِ نمرود میں ڈلواتے ہو خود اپنا خلیل naar-e-Namrood mein dalwaate khud apna khaleel You Yourself get Your friend [Abraham] thrown into the fire of Nimrod خود ہی پھر نار کو گلزار بنا دیتے ہو khud hi phir naar ko gulzaar bana dete ho But then You Yourself turn the fire into a bed of roses چاہِ کنعان میں پھینکو کبھی ماہِ کنعاں chaah-e-kanaan mein phenko kabhi maah-e-kanaan You throw the Moon of Canaan [Joseph] into the well of Canaan نور یعقوب کی آنکھوں کا بجھا دیتے ہو noor Yaaqoob ki aankhon ka bujha dete ho You thereby extinguish the light from Jacob’s eyes [making him blind] بیچو یوسف کو کبھی مصر کے بازاروں میں becho Yoosuf ko kabhi misr ke baazaaron mein Sometimes you sell Joseph in the bazaars of Egypt آخر کار شہِ مصر بنا دیتے ہو aakhir-kaar shah-e-misr bana dete ho But ultimately you make him the king of Egypt جذب و مستی کی جو منزل پہ پہنچتا ہے کوئی jazb-o-masti ki jo manzil pe pohanchta hai koi When one reaches the height of divine absorption and intoxication بیٹھ کر دل میں انا الحق کی صدا دیتے ہو baith kar dil mein ana-al haqq ki sada dete ho Sitting in his heart, you give voice to the words “I am the truth!” خود ہی لگواتے ہو پھر کفر کے فتوے اس پر khud hi lagwaate ho phir kufr ke fatwe us par Then You Yourself place charges of blasphemy on him خود ہی منصور کو سولی پہ چڑھا دیتے ہو khud hi Mansoor ko sooli pe charha dete ho You Yourself make Mansoor hang by the noose اپنی ہستی بھی وہ اک روز گنوا بیٹھتا ہے apni hasti bhi wo ik roz ganwa baithta hai One day he too loses his life اپنے درشن کی لگن جس کو لگا دیتے ہو apne darshan ki lagan jis ko laga dete ho Whomever you give the desire of Your sight کوئی رانجھا جو کبھی کھوج میں نکلے تیری koi Raanjha jo kabhi khoj mein nikle teri If some Ranjha departs on a search for You تم اسے جھنگ کے بیلے میں رلا دیتے ہو tum use Jhang ke bele mein rula dete ho You torment him in the forests of Jhang جستجو لے کے تمہاری جو چلے قیس کوئی justajoo le ke tumhaari jo chale Qais koi If some Qais embarks on a quest for You, اس کو مجنوں کسی لیلیٰ کا بنا دیتے ہو us ko Majnoon kisi Laila ka bana dete ho You turn him into a madman for some Laila جوت سسّی کے اگر من میں تمہاری جاگے jot Sassi ke agar man mein tumhaari jaage If love for You awakens in Sassi’s heart تم اسے تپتے ہوئے تھل میں جلا دیتے ہو tum use tapte hue thal mein jala dete ho You burn her in the scorching desert سوہنی گر تم کو مہینوال تصوّر کر لے Sohni gar tum ko Maheenwaal tasawwur kar le If Sohni imagines You as Mahiwal اس کو بکھری ہوئی لہروں میں بہا دیتے ہو us ko bikhri hui lehron mein baha dete ho You drown her in the frenzied waves خود جو چاہو تو سرِ عرش بلا کر محبوب khud jo chaho to sar-e-arsh bula kar mehboob If You desire then You can summon Your beloved to the highest heavens ایک ہی رات میں معراج کرا دیتے ہو ek hi raat mein mairaaj kara dete ho In just one night, you complete the Nightly Journey to Heaven [of Muhammad] تم اک گورکھ دھندا ہو tum ik gorakh dhanda ho You are a baffling puzzle
آپ ہی اپنا پردہ ہو aap hi apna parda ho You are Your own veil تم اک گورکھ دھندا ہو tum ik gorakh dhanda ho You are a baffling puzzle
جو کہتا ہوں مانا تمہیں لگتا ہے برا سا jo kehta hoon maana tumhein lagta hai bura sa Granted, what I say seems bad to You پھر بھی ہے مجھے تم سے بہرحال گلا سا phir bhi hai mujhe tum se bahar-haal gila sa But still, I have a complaint to you in any case چپ چاپ رہے دیکھتے تم عرشِ بریں پر chup-chaap rahe dekhte tum arsh-e-bareen par You remained quiet, looking from the Sublime Throne at تپتے ہوئے کربل میں محمد کا نواسہ tapte hue Karbal mein Muhammad ka nawaasa Muhammad’s grandson [Hussein] in burning Karbala کس طرح پلاتا تھا لہو اپنا وفا کا kis tarah pilaata tha lahoo apna wafa ko How he let his blood become a drink of loyalty خود تین دنوں سے وہ اگرچہ تھا پیاسہ khud teen dinon se wo agarche tha pyaasa Even though he had been thirsty for three days دشمن تو بہرحال تھے دشمن مگر افسوس dushman to bahar-haal the dushman magar afsos The enemy was, after all, the enemy – but how sad it is تم نے بھی فراہم نہ کیا پانی ذرا سا tum ne bhi faraaham na kiya paani zara sa That You did not provide even a little bit of water ہر ظلم کی توفیق ہے ظالم کی وراثت har zulm ki taufeeq hai zaalim ki viraasat The bounty for every cruelty is the inheritance of the oppressor مظلوم کے حصّے میں تسلّی نہ دلاسہ mazloom ke hisse mein tasalli na dilaasa But the oppressed is given neither consolation nor comfort کل تاج سجا دیکھا تھا جس شخص کے سر پر kal taaj saja dekha tha jis shakhs ke sar par Yesterday, the individual who had a crown adorning his head ہے آج اسی شخص کے ہاتھوں میں ہکاسہ hai aaj usi shakhs ke haathon mein hikaasa Today I see a beggar’s bowl in the same individual’s hands یہ کیا ہے اگر پوچھوں تو کہتے ہو جوابًا ye kya hai agar poochhoon to kehte ho jawaaban If I ask what all this is, You say in response: اس راز سے ہو سکتا نہیں کوئی شناسا is raaz se ho sakta naheen koi shanaasa “No one can be acquainted with this secret!” تم اک گورکھ دھندا ہو tum ik gorakh dhanda ho You are a baffling puzzle
حیرت کی اک دنیا ہو hairat ki ik dunya ho You are a world of bewilderment تم اک گورکھ دھندا ہو tum ik gorakh dhanda ho You are a baffling puzzle
Aside ہر ایک جا پہ ہو لیکن پتہ نہیں معلوم har ek ja pe ho lekin pata naheen maaloom You are in each and every place but I do not know your whereabouts تمہارا نام سنا ہی نشاں نہیں معلوم tumhaara naam suna hai nishaan naheen maaloom I have heard your name, but your mark I do not know تم اک گورکھ دھندا ہو tum ik gorakh dhanda ho You are a baffling puzzle
Naz Khialvi دل سے ارمان جو نکل جائے تو جگنو ہو جائے dil se armaan jo nikal jaaye to jugnoo ho jaaye If a wish emerges from the heart it glows like a firefly اور آنکھوں میں سمٹ آئے تو آنسو ہو جائے aur aankhon mein simat aaye to aansoo ho jaaye And if it condenses in the eyes it becomes tears [of joy] جاپ یا ہو کا جو بیہو کرے ہو میں کھو کر jaap ya hoo ka jo behoo kare hoo mein kho kar By getting lost in Him [God] through the repeated chant of“Ya Hoo” اس کو سلطانیاں مل جائیں وہ باہو ہو جائے us ko sultaaniyaan mil jaaein wo Baahoo ho jaaye One receives lordships and becomes like Sultan Bahoo بال بیکا نہ کسی کا ہو چھری کے نیچے baal bika na kisi ka ho chhuri ke neeche Some receive not the slightest of injury under a knife حلقِ اصغر میں کبھی تیر ترازو ہو جائے halq-e-asghar mein kabhi teer taraazoo ho jaaye But at times an arrow in Asghar’s throat becomes the scale [of justice] تم اک گورکھ دھندا ہو tum ik gorakh dhanda ho You are a baffling puzzle
کس قدر بےنیاز ہو تم بھی kis qadar be-niyaaz ho tum bhi How carefree You are, too! داستانِ دراز ہو تم بھی daastaan-e-daraaz ho tum bhi A lengthy saga You are, too! تم اک گورکھ دھندا ہو tum ik gorakh dhanda ho You are a baffling puzzle
راہِ تحقیق میں ہر گام پہ الجھن دیکھوں raah-e-tehqeeq mein har gaam pe uljhan dekhoon On the path of inquiry, I see confusion at every footstep وہی حالات و خیالات میں انبن دیکھوں wahi haalaat-o-khayaalaat mein anban dekhoon I see that discord between circumstances and ideas بن کے رہ جاتا ہوں تصویر پریشانی کی ban ke reh jaata hoon tasveer pareshaani ki I become a picture of distress غور سے جب بھی کبھی دنیا کے درپن دیکھوں ghaur se jab bhi kabhi dunya ke darpan dekhoon Whenever I closely look at the world’s mirror ایک ہی خاک پہ فطرت کے تضادات اتنے ek hi khaak pe fitrat ke tazaadaat itne On one earth, there are so many conflicts of nature اتنے حصّوں میں بنٹا ایک ہی آنگن دیکھوں itne hisson mein banta ek hi aangan dekhoon I see one courtyard divided into so many parts کہیں زحمت کی سلگتی ہوئی پتجھڑ کا سما kaheen zehmat ki sulagti hui patjhar ka sama Somewhere there is the season of the burning autumn of hardship کہیں رحمت کے برستے ہوئے ساون دیکھوں kaheen rehmat ke baraste hue saawan dekhoon Somewhere I see the descending monsoons of mercy کہیں پھنکارتے دریا کہیں خاموش پہاڑ kaheen phunkaarte darya kaheen khaamosh pahaar Somewhere hissing rivers, somewhere silent mountains کہیں جنگل کہیں صحرا کہیں گلشن دیکھوں kaheen jangal kaheen sehra kaheen gulshan dekhoon Somewhere jungle, somewhere desert, somewhere rose gardens I see خون رلاتا ہے یہ تقسیم کا انداز مجھے khoon rulaata hai ye taqseem ka andaaz mujhe This manner of division makes me weep tears of blood کوئی دھنوان یہاں پر کوئی نردھن دیکھوں koi dhanwaan yahaan par koi nirdhan dekhoon Here I see some rich, some poor دن کے ہاتھوں میں فقط ایک سلگتا سورج din ke haathon mein faqat ek sulagta sooraj In day’s hands, there is only one smoldering sun رات کی مانگ ستراوں سے مزیّن دیکھوں raat ki maang sitaaron se muzayyan dekhoon But I see that night’s part is bejeweled with many stars کہیں مرجھائے ہوئے پھول ہیں سچّائی کے kaheen murjhaaye hue phool hain sachaai ke Somewhere there are the withered flowers of truth اور کہیں جھوٹ کے کانٹوں پہ بھی جوبن دیکھوں aur kaheen jhoot ke kaanton pe bhi joban dekhoon And elsewhere I see the thorns of deceit flourishing شمس کی کھال کہیں کھنچتی نظر آتی ہے Shams ki khaal kaheen khinchti nazar aati hai I see Shams’s skin being peeled off somewhere کہیں سرمد کی اترتی ہوئی گردن دیکھوں kaheen Sarmad ki utarti hui gardan dekhoon Somewhere I see Sarmad’s head coming off
رات کیا شے ہے سویرا کیا ہے raat kya shai hai savera kya hai What is this thing called night, what is dawn? یہ اجالا یہ اندھیرا کیا ہے ye ujaala ye andhera kya hai What is this light, what is this darkness? میں بھی نائب ہوں تمہارا آخر main bhi naaib hoon tumhaara aakhir After all, I too am Your deputy کیوں یہ کہتے ہو کہ تیرا کیا ہے kyoon ye kehte ho ke tera kya hai Why then do you say, “What is yours?”? تم اک گورکھ دھندا ہو tum ik gorakh dhanda ho You are a baffling puzzle
Aside دیکھنے والا تجھے کیا دیکھتا dekhne waala tujhe kya dekhta What could someone looking for You see? تو نے ہر رنگ سے پردہ کیا tu ne har rang se parda kya You have veiled Yourself in every manner! تم اک گورکھ دھندا ہو tum ik gorakh dhanda ho You are a baffling puzzle
مسجد مندر یہ مے خانے masjid mandir ye mai-khaane Mosque, temple, these taverns کوئی یہ مانے کوئی وہ مانے koi ye maane koi wo maane Some believe in this, some believe in that سب تیرے ہیں جانا کاشانے sab tere hain jaana kaashaane All of them are Your home, Dear کوئی یہ مانے کوئی وہ مانے koi ye maane koi wo maane Some believe in this, some believe in that اک ہونے کا تیرا قائل ہے ik hone ka tera qaail hai One is persuaded of Your existence انکار پہ کوئی مائل ہے inkaar pe koi maail hai Another is inclined towards denial اصلیت لیکن تو جانے asliyat lekin tu jaane But You alone know the reality کوئی یہ مانے کوئی وہ مانے koi ye maane koi wo maane Some believe in this, some believe in that اک خلق میں شامل کرتا ہے ik khalq mein shaamil karta hai One includes You within creation اک سب سے اکیلا رہتا ہے ik sab se akela rehta hai Another stays aloof from the rest ہیں دونوں تیرے مستانے hain donon tere mastaane Both are Your drunken devotees کوئی یہ مانے کوئی وہ مانے koi ye maane koi wo maane Some believe in this, some believe in that سب ہیں جب عاشق تمہارے نام کے sab hain jab aashiq tumhaare naam ke When all are lovers of Your name, کیوں یہ جھگڑے ہیں رحیم و رام کے kyoon ye jhagre hain Raheem-o-Raam ke Why are there quarrels between Rahim and Ram [Muslims and Hindus]? تم اک گورکھ دھندا ہو tum ik gorakh dhanda ho You are a baffling puzzle
دیر میں تو حرم میں تو عرش پہ تو زمیں پہ تو dair mein tu haram mein tu arsh pe tu zameen pe tu You are in the temple, in the mosque, in the heavens, on the ground جس کی پہنچ جہاں تلک اس کے لیے وہیں پہ تو jis ki pohanch jahaan talak us ke liye waheen pe tu However far one’s reach goes, You are there for him تم اک گورکھ دھندا ہو tum ik gorakh dhanda ho You are a baffling puzzle
ہر اک رنگ میں یکتا ہو har ik rang mein yakta ho In every possible aspect, You are unique تم اک گورکھ دھندا ہو tum ik gorakh dhanda ho You are a baffling puzzle
Naz Khialvi مرکزِ جستجو عالمِ رنگ و بو markaz-e-justajoo aalam-e-rang-o-boo The center of our quest, the world of color and scent دم بدم جلوہ گر تو ہی تو چار سو dam-ba-dam jalwa-gar tu hi tu chaar soo In every breath You are manifest, You are on all four sides ہو کے ماحول میں کچھ نہیں الا ہو Hoo ke maahaul mein kuchh naheen illa hoo In God’s surroundings there is nothing but Him تم بہت دلربا تم بہت خوبرو tum bohat dilruba tum bohat khoobaroo You are very enchanting, You are very beautiful عرش کی عظمتیں فرش کی آبرو arsh ki azmatein farsh ki aabroo Glories of heaven, honor of earth تم ہو کونین کا حاصلِ آرزو tum ho kaunain ka haasil-e-aarzoo You are the attainment of the desires of the two worlds آنکھ نے کر لیا آنسوؤں سے وضو aankh ne kar liya aansoo’on se wazoo My eye has performed ablutions with tears اب تو کر دو عـطا دید کا اک سبو ab to kar do ata deed ka ik suboo Now at least grant me a small proof of Your presence آؤ پردے سے تم آنکھ کے روبرو aao parde se tum aankh ke roo-ba-roo Come out from Your veil, face-to-face with my eye چند لمحے ملن دو گھڑی گفتگو chand lamhe milan do ghari guftagoo For a few moments of union, two hours of discussion نازؔ جپتا پھرے جابجا کوبکو Naaz japta phire ja-ba-ja koo-ba-koo Naz will mutter in devotion, in every place and every alley, وَحْدَہُ وَحْدَہُ لا شَریكَ لَهُ wahdahoo wahdahoo la shareeka lahoo “He is one, He is one, He has no partner!
اللہ هو اللہ هو اللہ هو اللہ هو Allah hoo Allah hoo Allah hoo Allah hoo God is, God is, God is, God is!”
In no particular order, here is my list of the top five versions of the qawwali “Tajdar-e-Haram”. You can find my full translation of the poetry here. The original by the Sabri Brothers is obviously very hard to match, but I think others have also done justice to it. Post any more versions of “Tajdar-e-Haram” that you enjoy in the comments!
1. The Timeless Original by the Sabri Brothers
Highlights: The original is always the original, and here the Sabri Brothers are at their best. The two brothers’ voices are very distinct and complementary. They show their musical mastery in this qawwali by repeatedly varying the pace and volume, taking listeners on a journey.
2. The Second Generation by Amjad Sabri & Shahi Hasan
Highlights: Amjad Sabri ventures out of traditional qawwali in this soulful collaboration with Shahi Hasan. It’s an amazing composition in its own right, with lots of overlapping vocal tracks, and the female background vocals at the beginning are really mesmerizing.
3. The Coke Studio Rendition by Atif Aslam (2015)
Highlights: Atif’s Coke Studio version is also not traditional qawwali, but it includes a wider array of instruments that enhance the song. At times, the emotion in his unique voice really comes through.
4. The Indian Masters’ Version by Sonu Nigam & Sukhwinder Singh (1992)
Highlights: This is a really cool (and rare) rendition by two of Bollywood’s most famous singers, Sonu Nigam and Sukhwinder Singh. While not focusing on the raw and spontaneous nature of traditional qawwali, this version lets their amazing, highly-trained voices shine.
5. The Thunderous Tribute by Fareed Ayaz & Abu Muhammad (2016)
Highlights: Fareed Ayaz & Abu Muhammad paid tribute to the Sabri Brothers and Amjad Sabri through a more traditional performance. This version is loud and powerful, with excellent percussion (check out the vocals at 0:49 and the change in beat at 17:58).
“Balaghal-Ula Bi-Kamalihi” is a popular qawwali most famously performed by the late Sabri Brothers, Ghulam Farid Sabri (1930-1994) and Maqbool Ahmed Sabri (1945-2011), from Pakistan. It is a multilingual naat (praise of the prophet Muhammad) that centers around a famous Arabic quatrain (rubai) written by the Persian poet Saadi Shirazi (1210-1292) in his Gulistan (The Rose Garden). The four-line poem is dispersed between several verses of Urdu and Persian poetry, primarily from the contemporary scholar and poet Ambar Shah Warsi (1906-1993). Warsi employs Saadi’s lines as a tazmeen, or insertion, in his own Urdu poem which elaborates upon the original.
The main poem is: “Balaghal-ula bi-kamaalihi / Kashafad-duja bi-jamaalihi / Hasunat jamee’u khisaalihi / Sallu alaihi wa aalihi”. (This is in Arabic, but in the translation I do not repeatedly identify it as such because of how spread out it is.) Much of the rest of the qawwali focuses on the story of the “miraj” (“ascension”), an event in Muhammad’s lifetime during which he is said to have ascended to heaven and beyond (to the Placeless Origin to visit the throne of God) on a winged creature named Buraq. The entire trip is said to have occurred in one night. According to some scholars of literature, this story partially inspired the Italian poet Dante’s epic poem, The Divine Comedy.
In the Urdu verses of this qawwali, we see how the monumental meeting between God and Muhammad is metaphorically framed as a meeting between lovers. For example, God summons Muhammad because “He longed to see him”. This metaphor is used to elucidate the common Sufi themes of separation and union, in which the separation of every being from God is a burden, whereas the ultimate goal is union and becoming one with God.
Farsi
اے ختمِ رسل کعبۂ مقصود تویی
ae khatm-e-rusul kaaba-e-maqsood tuyi
O Last of the Prophets, you are the Kaaba [we] seek
در صورتِ ہر چہ ہست موجود تویی
dar soorat-e-har che hast maujood tuyi
Within the form of everything that exists, you are present
آیاتِ کمالِ حق عیان است بتو
aayaat-e-kamaal-e-haq ayaan ast ba-to
The signs of the perfection of the Truth [God] are made clear in you
آن ذات کہ در پردہ نہان بود تویی
aan zaat ke dar parda nihaan bood tuyi
That essence which was hidden behind the veil was you
Urdu
سہانی رات تھی اور پر سکون زمانہ تھا
suhaani raat thi aur pur-sukoon zamaana tha
It was a beautiful night and the age was full of tranquility
اثر میں ڈوبا ہوا جذبِ عاشقانہ تھا
asar mein dooba hua jazb-e-aashiqana tha
The loving attraction was fully engulfed in effect
اُنہیں تو عرش پہ محبوب کو بلانا تھا
unhein to arsh pe mehboob ko bulaana tha
He [God] had to call His beloved to the heavenly throne
ہوس تھی دید کی معراج کا بہانہ تھا
hawas thi deed ki meraaj ka bahaana tha
He longed to see him – the ‘ascension’ was just an excuse!
Urdu – Ambar Warsi سرِ لا مکاں سے طلب ہوئی
sar-e-la-makaan se talab hui
A command came from the Placeless Origin
سوئے منتہیٰ وہ چلے نبی
soo-e-muntaha wo chale nabi
Towards the final boundary [of the universe], the prophet went
Urdu
یہ کمالِ حسن کا معجزہ
ye kamaal-e-husn ka moajza
This is the miracle of the perfection of beauty
کہ فراق حق بھی نہ سہ سکا
ke firaaq haq bhi na seh saka
That even the Truth [God] could not bear separation
شبِ معراج لیا عرشِ بریں پر بلوائے
shab-e-meraaj liya arsh-e-bareen par bulvaaye
On the night of ascension, He called Muhammad to the Sublime Throne
صدمۂ حجر خدا سے بھی گوارہ نہ ہوا
sadma-e-hijr Khuda se bhi gavaara na hua
The pain of separation was intolerable even for God
Urdu – Ambar Warsi
سرِ لا مکاں سے طلب ہوئی
sar-e-la-makaan se talab hui
A command came from the Placeless Origin
سوئے منتہیٰ وہ چلے نبی
soo-e-muntaha wo chale nabi
Towards the final boundary [of the universe], the prophet went
کوئی حد ہے اُن کے عروج کی
koi had hai un ke urooj ki
Is there any limit to his ascent?
بَلَغَ الْعُلیٰ بِكَمالِهِ
balaghal-ula bi-kamaalihi
He reached the highest place through his perfection
Arabic
خیر الوریٰ صدر التُقیٰ نجم الهُدیٰ نور العُلیٰ
khair-ul-wara sadr-ut-tuqa najm-ul-huda noor-ul-ula
“Best of creation, heart of piety, star of guidance, light of the highest place
شمس الضُحىٰ بدر الدُجیٰ یعني محمد مصطفیٰ
shams-ud-duha badr-ud-duja yaani Muhammad Mustafa
Sun of morning, moon of night” – as in, Muhammad Mustafa
Urdu – Ambar Warsi
کوئی حد ہے اُن کے عروج کی
koi had hai un ke urooj ki
Is there any limit to his ascent?
Farsi
آقا روا سالارِ دین
aaqa rawa saalaar-e-deen
O lord and lawful chief of the religion
یَا رَحْمَةً لِّلْعَالَمِین
ya rehmatal-lil-aalameen
O mercy for the worlds
آ مقتدیٰ ئے مرسلین
aa muqtada-e-mursaleen
O prevailing leader of the messengers
آ پیشوا ئے انبیا
aa peshwa-e-ambiya
O premier of the prophets
جنّت نشانِ کوئے تو
jannat nishaan-e-koo-e-to
Heaven is a sign of your street
والشمسِ ایمان روئے تو
wash-shams-e-eemaan roo-e-to
And the sun of faith is your face
واللیل وصفِ روئے تو
wal-lail wasf-e-roo-e-to
And the night praises your face
خوبی ئے رویت والضحىٰ
khoobi ye rooyat wad-duha
The morning is the goodness of your face
اسمِ تو اسمِ اعظمی
ism-e-to ism-e-aazami
Your name is the greatest name
جسمِ تو جانِ عالمی
jism-e-to jaan-e-aalami
Your form is the spirit of the cosmos
ذاتِ تو فخرِ آدمی
zaat-e-to fakhr-e-aadmi
Your rank is the pride of mankind
شانِ تو شانِ کبریا
shaan-e-to shaan-e-kibriya
Your glory is the glory of the Almighty
Urdu – Ambar Warsi
کوئی حد ہے اُن کے عروج کی
koi had hai un ke urooj ki
Is there any limit to his ascent?
Urdu
جو گیا ہے فرش سے عرش تک
jo gaya hai farsh se arsh tak
He who went from the ground to God’s Throne
وہ براق لے گیا بےدھڑک
wo Buraaq le gaya be-dharak
He took up Buraq fearlessly [beyond the]
طبقِ زمین ورقِ فلک
tabaq-e-zameen waraq-e-falak
Surface of the earth and page of the heavens
گئے نیچے پاؤں سے پل سڑک
gaye neeche paaun se pul sarak
Streets and bridges went out from under his feet
لٹیں زلف کی جو گئیں لٹک
laten zulf ki jo gaeen latak
As the locks of [his] hair dangled
تو جہان سارا گیا مہک
to jahaan saara gaya mehek
The entire world became fragrant
ہوئیں مست بلبلیں اس قدر
hueen mast bulbulen is qadar
The nightingales were intoxicated to such an extent
تو یہ غنچے بولے چٹک ِچٹک
to ye ghunche bole chatak chatak
That the rosebuds broke open and bloomed
Urdu – Ambar Warsi
کوئی حد ہے اُن کے عروج کی
koi had hai un ke urooj ki
Is there any limit to his ascent?
Urdu
گئے گھر سے چڑھ کے براق پر
gaye ghar se char ke Buraaq par
He left home having mounted Buraq
شبِ وصل رخ سے ہوئی سحر
shab-e-vasl rukh se hui seher
On the night of union, his face brought about dawn
یہ سفر تھا خوب کا خوبتر
ye safar tha khoob ka khoobtar
This journey was better than the best
یہی تھا ہر ایک کی زبان پر
yahi tha har ek ki zubaan par
This is what was on everyone’s tongues
Urdu – Ambar Warsi کوئی حد ہے اُن کے عروج کی
koi had hai un ke urooj ki
Is there any limit to his ascent?
بَلَغَ الْعُلیٰ بِكَمالِهِ
balaghal-ula bi-kamaalihi
He reached the highest place through his perfection
یہی ابتدا یہی انتہا
yahi ibtida yahi intiha
This is the beginning, and this is the end
یہ فروغِ جلوۂ حق نما
ye farogh-e-jalwa-e-haqq-numa
This is the brightness of the manifestation of the truth-revealer
کہ جہان سارا چمک اٹھا
ke jahaan saara chamak utha
Such that the entire world rose shining
كَشَفَ الْدُّجىٰ بِجَمالِهِ
kashafad-duja bi-jamaalihi
He drove out the darkness through his beauty
رخِ مصطفیٰ کی یہ روشنی
rukh-e-Mustafa ki ye raushni
This is the illumination of Mustafa’s face
یہ تجلّیوں کی ہماہمی
ye tajalliyon ki hamaahami
This is the boastfulness of divine manifestations
کہ ہر ایک چیز چمک اٹھی
ke har ek cheez chamak uthi
Such that every single thing rose shining
كَشَفَ الْدُّجىٰ بِجَمالِهِ
kashafad-duja bi-jamaalihi
He drove out the darkness through his beauty
Urdu
نہ فلک نہ چاند تارے نہ سحر نہ رات ہوتی
na falak na chaand taare na seher na raat hoti
Neither sky nor moon, nor stars, nor daybreak would have existed
نہ تیرا جمال ہوتا نہ یہ کائنات ہوتی
na tera jamaal hota na ye kaainaat hoti
If not for your beauty, this universe would not have existed
Urdu – Ambar Warsi
کہ ہر ایک چیز چمک اٹھی
ke har ek cheez chamak uthi
Such that every single thing rose shining
كَشَفَ الْدُّجىٰ بِجَمالِهِ
kashafad-duja bi-jamaalihi
He drove out the darkness through his beauty
وہ سراپا رحمتِ کبریا
wo saraapa rehmat-e-kibriya
That incarnation of the Almighty’s mercy
کہ ہر اک پہ جس کا کرم ہوا
ke har ik pe jis ka karam hua
He whose generosity reached everyone
یہ قرآنِ پاک ہے برملا
ye Quraan-e-Paak hai barmaala
He [Muhammad] is the open Qur’an in front of all
حَسُنَتْ جَميعُ خِصالِهِ
hasunat jameeu khisaalihi
Beautified were all his characteristics
یہ کمالِ حقِ محمدی
ye kamaal-e-haqq-e-Muhammadi
This is the perfection of Muhammad’s reality
کہ ہر اک پہ چشمِ کرم رہی
ke har ik pe chashm-e-karam rahi
That the eye of mercy remains on everyone
سرِ حشر نعرۂ اُمّتی
sar-e-hashar naara-e-ummati
On Judgment Day, the chant of his followers [will be]
حَسُنَتْ جَميعُ خِصالِهِ
hasunat jameeu khisaalihi
“Beautified were all his characteristics”
وہی حق نگر وہی حق نما
wohi haqq-nigar wohi haqq-numa
It alone is the truth-guarder and truth-revealer;
رخِ مصطفیٰ ہے وہ آئینہ
rukh-e-Mustafa hai woh aaeena
The face of Mustafa is that mirror
کہ خدا ئے پاک نے خود کہا
ke Khuda-e-Paak ne khud kaha
Such that Holy God said Himself,
صَلّوا عَلَيْهِ وَآلِهِ
sallu alaihi wa aalihi
“Send blessings upon him and his family”
مرا دین عنبرِؔ وارثی
mira deen ambar-e-warsi
O Anbar Warsi, my faith
بخدا ہے عشقِ محمدی
ba-Khuda hai ishq-e-Muhammadi
By God, is the love of Muhammad
مرا ذکر و فکر ہے بس یہی
mira zikr-o-fikr hai bas yahi
My only utterance and thought is,
صَلّوا عَلَيْهِ وَآلِهِ
sallu alaihi wa aalihi
“Send blessings upon him and his family”
Farsi and Arabic – Fard Phulwarwi
چہ کنم بیانِ کمالِ او
che kunam bayaan-e-kamaal-e-oo
What can I say about his perfection!
بَلَغَ الْعُلیٰ بِكَمالِهِ
balaghal-ula bi-kamaalihi
He reached the highest place through his perfection
چہ فروغ کردہ جمالِ او
che farogh karda jamaal-e-oo
What brightness his beauty has created!
كَشَفَ الْدُّجىٰ بِجَمالِهِ
kashafad-duja bi-jamaalihi
He drove out the darkness through his beauty
من حیرتم زخصالِ او
man hairatam za-khisaal-e-oo
I am amazed by his characteristics!
حَسُنَتْ جَميعُ خِصالِهِ
hasunat jameeu khisaalihi
Beautified were all his characteristics
دل و جانِ ما باخیالِ او
dil-o-jaan-e-ma baa-khayaal-e-oo
Our hearts and lives are occupied by thoughts of him!
صَلّوا عَلَيْهِ وَآلِهِ
sallu alaihi wa aalihi
Send blessings upon him and his family
Urdu/Farsi and Arabic اے مظہرِ نورِ خدا
ae mazhar-e-noor-e-Khuda
O manifestation of the divine light of God
بَلَغَ الْعُلیٰ بِكَمالِهِ
balaghal-ula bi-kamaalihi
He reached the highest place through his perfection
مولا علی مشکل کشا
maula Ali muskhil-kusha
Master Ali, resolver of troubles
كَشَفَ الْدُّجىٰ بِجَمالِهِ
kashafad-duja bi-jamaalihi
He drove out the darkness through his beauty
حسنین جانِ فاطمہ
Hasnain jaan-e-Faatima
Hassan and Hussein, the two dearest of Fatima
حَسُنَتْ جَميعُ خِصالِهِ
hasunat jameeu khisaalihi
Beautified were all his characteristics
یعنی محمد مصطفیٰ
yaani Muhammad Mustafa
Meaning, Muhammad Mustafa
صَلّوا عَلَيْهِ وَآلِهِ
sallu alaihi wa aalihi
Send blessings upon him and his family
One example of an excellent contemporary Urdu ghazal is “Dil Mein Ik Leher Si Uthi Hai Abhi” by Nasir Kazmi, a Pakistani poet. Kazmi (1925-72) was born in Ambala in East Punjab during the British Raj, and moved to Lahore during the partition of India. His ghazals are often written in short meter (چھوٹی بحر / chhoti beher) and primarily deal with themes of hope, love, and melancholy. Written in simple language, this ghazal inspires hope and calls upon the reader to be proactive through its uplifting imagery. It’s great to listen to when you are searching for some positivity: a wave is rising, a fresh breeze is blowing, and a wall is being torn down…
Scholars have sometimes criticized the Urdu ghazal for being atomistic, i.e. being composed of several unrelated couplets. I think “Dil Mein Ik Leher” is a strong example to the contrary. The first two verses indicate that some kind of positive change is taking place, although we are not sure what. The third couplet hints that something has been missing (or someone, as we find out). In the next two couplets, it appears that the fresh change is that memories of the poet’s beloved are coming back to him – or perhaps she herself is on her way. In the next three couplets, the poet has sprung to take action himself, searching through the city, looking for open opportunities, and calling his friends to rise up as well. Finally, the last verse leaves us with optimism for what the future holds. Metaphorically, the central message of the poem could be seen as to stay optimistic and take action to pursue your goals, even though they may seem distant.
This ghazal has famously been sung by two Pakistan artists, Ghulam Ali (1940-present) and Tassawar Khanum (1950-present). Pay close attention to the many different ways in which Ghulam Ali sings the word “leher”. By fluctuating the tone, pitch, and length of the word, he evokes the image of different kinds of waves in the ocean.
دل میں اک لہر سی اٹھی ہے ابھی
dil mein ik leher si uthi hai abhi
A kind of wave has risen in my heart right now
کوئی تازہ ہوا چلی ہے ابھی
koi taaza hava chali hai abhi
Some fresh breeze has blown by right now
شور برپا ہے خانۂ دل میں
shor barpa hai khaana-e-dil mein
An uproar is rising in the cockles of my heart;
کوئی دیوار سی گری ہے ابھی
koi deevaar si giri hai abhi
Some kind of wall has fallen right now
بھری دنیا میں جی نہیں لگتا
bhari dunya mein ji naheen lagta
My heart is not satisfied in this crowded world;
جانے کس چیز کی کمی ہے ابھی
jaane kis cheez ki kami hai abhi
I wonder what is lacking right now
و شریکِ سخن نہیں ہے تو کیا
tu shareek-e-sukhan naheen hai to kya
So what if you are not joining me in conversation?
ہم سخن تیری خامشی ہے ابھی
ham-sukhan teri khaamushi hai abhi
Your silence is conversing with me right now
یاد کہ بے نشاں جزیروں سے
yaad ke be-nishaan jazeeron se
Is it my memory, or is it from traceless islands that
تیری آواز آ راہی ہے ابھی
teri aavaaz aa rahi hai abhi
Your voice is reaching me right now?
شہر کی بے چراغ گلیوں میں
sheher ki be-charaagh galiyon mein
Through the unlit streets of the city,
زندگی تجھ کو ڈھونڈتی ہے ابھی
zindagi tujh ko dhoondti hai abhi
Life is searching for you right now
سو گئے لوگ اُس حویلی کے
so gaye log us haveli ke
The people of that house have fallen asleep,
ایک کھڑکی مگر کھلی ہے ابھی
ek khirki magar khuli hai abhi
But one window remains open right now
تم تو یارو ابھی سے اٹھ بیٹھے
tum to yaaro abhi se uth baithe
Friends, you have already risen and sat down,
شہر میں رات جاگتی ہے ابھی
sheher mein raat jaagti hai abhi
But in the city, the night remains awake right now
وقت اچھا بھی آئے گا ناصرؔ
waqt achcha bhi aaye ga Naasir
Good times, too, will come O Nasir!
غم نہ کر زندگی پڑی ہے ابھی
gham na kar zindagi pari hai abhi
Don’t grieve, your whole life is ahead of you right now!
The following line does not appear in Kazmi’s original ghazal, but has been added in the musical renditions:
کچھ تو نازک مزاج ہیں ہم بھی
kuchh to naazuk mizaaj hain ham bhi
Part of the issue is that I’m of sensitive temperament,
اور یہ چوٹ بھی نئی ہے ابھی
aur yeh chot bhi naii hai abhi
But it’s also partly that this wound is fresh right now!
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