UrduShahkar

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

https://urdushahkar.org/wp-content/uploads/2025/06/nhj-diida-e-bedaar-hai-saaqi-01-10-audio.mp3

Recitation

دیدۂ  بیدار  ہے  ساقی  ۱۔۱۰۔  نذیر  حسین  صدیقی  جنونؔ

۱

عروسِ  جام  جلوؤں  کے  لیے  تیار  ہے  ساقی

۲

نفس  کا  سینہ  و  دل  سے  نکلنا  بار  ہے  ساقی

۳

تو  جب  تک  خود  نہ  دے  گا  خود  سے  لے  گا  یہ  نہ  ساغر  کو

۴

اِسی  باعِث  تو  ہم  جانِ  مسرّت  تجھ  کو  کہتے  ہیں

۵

ذرا  اِن  خام  کارانِ  اُلفت  سے  کوئی  کہہ  دے

۶

جگایا  تیرے  شوقِ  دید  نے  خوابیدہ  کلیوں  کو

۷

مری  اک  لغزشِ  مستی  پہ  اتنا  مسکراتی  ہے

۸

تجھے  کیا  فکر  گر  جام  و  سبو  سب  ہو چکے  خالی

۹

لٹائے  دیتا  ہے  دُرہائے  عرفاں  کِشت  مستی  پر

۱۰

نہ  میں  عابد  نہ  میں  زاہد،  نہ  مجھ  کو  عار  پینے  سے

दीदा-ए बेदार है साक़ी – १-१० – नज़ीर हुसैन सिद्दीक़ी जनूँ

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Click here for background and on any passage for word meanings and explanatory discussion. nazeer hussain siddiqui (1891-1956) kaakori (near lukhnau) and hyderabad. Early education in arabi and faarsi as well as urdu, was traditional and at home. Orphaned early, he was brought up by an uncle who also passed away. He trained in accountancy and moved to hyderabad with the encouragement of his brother; progressed steadily to become Assistant Financial Secretary. With the early passing of his wife, he devoted himself to his children and their education and expressed his creative talent in writing urdu poetry. His Ghazal have layers of mystic/sufi thought intertwined with romantic and religious themes. After his passing in 1956 but his diivaan remained in the family for a long time, only as a collection organized by radeef. in his own handwriting. This collection was finally published in 2022 after four years of loving work by his grandchildren. This Ghazal (in two parts) is linked to other ham-radeef Ghazal on the Refrain Index page.

nazeer hussain siddiqui (1891-1956) kaakori (near lukhnau) and hyderabad.  Early education in arabi and faarsi as well as urdu, was traditional and at home.  Orphaned early, he was brought up by an uncle who also passed away.  He trained in accountancy and moved to hyderabad with the encouragement of his brother; progressed steadily to become Assistant Financial Secretary.  With the early passing of his wife, he devoted himself to his children and their education and expressed his creative talent in writing urdu poetry.  His Ghazal have layers of mystic/sufi thought intertwined with romantic and religious themes.   After his passing in 1956 but his diivaan remained in the family for a long time, only as a collection organized by radeef. in his own handwriting. This collection was finally published in 2022 after four years of loving work by his grandchildren.  This Ghazal (in two parts) is linked to other ham-radeef Ghazal on the Refrain Index page.

1.bride 2.wine cup 3.appearance, revelation 4.devoted wine drinkers 5.command 6.necessary

The bride of the wine cup is adorned and ready to appear, o saaqi.  Your devoted wine drinkers now await only your command.  Perhaps this is mystical: the wine symbolizes intoxication with the love of the divine, and the saaqi (cupbearer) is a spiritual guide. the devotees are ready for enlightenment.

1.breath 2.burden 3.witness 4.difficult

The breath struggles to leave the chest; breathing is burdensome, o saaqi.  god is my witness, life is hard without your presence.

1.wine cup 2.wine drinker 3.self-regarding, proud 4.self-respecting

Until you give it to him, he will not pick up the goblet on his own.  Your wine-drinker is full of self-respect and pride, o saaqi.  Said Ghalib …

1.basis, reason 2.soul of joy 3.action 4.hidden 5.pleasure, delight

That’s the reason why you are called the soul of joy, because in all your actions, there’s hidden delight, o saaqi.  The implication is that these are divine actions/decrees and they are accepted with pleasure even if the cause trials and tribulations.

1.immature, non-expert, beginner 2.love 3.hand 4.beauty, beloved 5.sword

Someone tell these immature beginners in lover, that in beauty’s hand, love is a sword, o saaqi.  A warning: true love isn’t playful or light—it’s dangerous and transformative.  Ghalib had a similar warning …

1.desire 2.sight, to see 3.sleeping 4.buds 5.every grain of dust 6.eye 7.awake, alert

The desire to catch a glimpse of you has awakened sleeping buds; every grain of dust of the garden looks with alert eyes, o saaqi.  Yearning for the divine awakens the universe, spiritually illuminating even the smallest beings.

1.stumble, mis-step 2.intoxication 3.smile 4.times, world 5.worldly, materialist

The sufi seeker is intoxicated with divine love, but occasionally stumbles and the world smiles derisively at him.  The same world, so pious in appearance, yet so taken by worldly temptations smiles at one drunken misstep of mine; criticizes hypocrisy.

1.worry 2.if 3.cup 4.flask 5.eyes 6.intoxicating 7.work like a wine cup

Why should you worry if all cups and flasks are empty, your intoxicating eyes themselves do the work of wine cups, o saaqi.

1.spill, shower 2.pearls 3.many, plural 4.mysticism 5.fields 6.intoxication, ecstacy, trance 7.goblet 8.wine 9.cloud 10.pearl-raining

You shower pearls of mystic knowledge on the fields of ecstasy; even your wine goblet is like a cloud raining pearls, o saaqi.  The spiritual wine is full of divine knowledge, richly nourishing the seekers.

1.worshipper 2.abstainer, ascetic 3.shame 4.refusal 5.insistence

Neither do I do ritual prayers/worshipping, nor do I abstain, or feel shame in drinking; why would I refuse it, when you offer/insist, o saaqi?  The suufi embraces spiritual rebellion, trusting the saaqi’s (divine) will over religious rituals.

The post diida-e bedaar hai saaqi-1-10-nazeer husain siddiqui junoon appeared first on UrduShahkar.

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

https://urdushahkar.org/wp-content/uploads/2025/06/nhjh-lafz-e-muaani-Khez-hai-saaqi-audio.mp3

Recitation

لفظِ  معنی  خیز  ہے  ساقی  ۔  نذیر  حسین  صدیقی  جنونؔ

۱

صدائے  سازِ  غم  بھی  اب  سرور  انگیز  ہے  ساقی

۲

مے  و  مینا  کے  پردے  چُھوٹتے  ہیں  کیفِ  مستی  سے

۳

ہزاروں  رازِ  مستوری  عیاں  ہیں  تیری  آنکھوں  سے

۴

بتوں  کے  جلوے  اور  گھیرے  ہوئے  ہوں  کعبۂ  دل  کو

۵

خزاں  سے  ہو  چکا  پیوند  دامن  موسمِ  گل  کا

۶

ترے  ساغر  سے  چھلکی  پڑتی  ہے  عشرت  کی  سرمستی

۷

مرے  نالوں  نے  آہنگِ  طرب  کی  طرح  ڈالی  ہے

۸

گدائے  کوئے  اُلفت  ہوں  مجھے  کیا  کام  شاہی  سے

۹

فریبِ  زندگی  کھایا  ہوا  ہوں  زندگی  کیسی

۱۰

جنوںؔ  کی  گوشہ  گیری  پر  گمانِ  ترکِ  مستی  کیوں

लफ़्ज़-ए मा’नी-ख़ेज़ है साक़ी – नज़ीर हुसैन सिद्दीक़ी जुनून

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Click here for background and on any passage for word meanings and explanatory discussion. nazeer hussain siddiqui (1891-1956) kaakori (near lukhnau) and hyderabad. Early education in arabi and faarsi as well as urdu, was traditional and at home. Orphaned early, he was brought up by an uncle who also passed away. He trained in accountancy and moved to hyderabad with the encouragement of his brother; progressed steadily to become Assistant Financial Secretary. With the early passing of his wife, he devoted himself to his children and their education and expressed his creative talent in writing urdu poetry. His Ghazal have layers of mystic/sufi thought intertwined with romantic and religious themes. After his passing in 1956 but his diivaan remained in the family for a long time, only as a collection organized by radeef. in his own handwriting. This collection was finally published in 2022 after four years of loving work by his grandchildren. This Ghazal is linked to other ham-radeef Ghazal on the Refrain Index page.

nazeer hussain siddiqui (1891-1956) kaakori (near lukhnau) and hyderabad.  Early education in arabi and faarsi as well as urdu, was traditional and at home.  Orphaned early, he was brought up by an uncle who also passed away.  He trained in accountancy and moved to hyderabad with the encouragement of his brother; progressed steadily to become Assistant Financial Secretary.  With the early passing of his wife, he devoted himself to his children and their education and expressed his creative talent in writing urdu poetry.  His Ghazal have layers of mystic/sufi thought intertwined with romantic and religious themes.   After his passing in 1956 but his diivaan remained in the family for a long time, only as a collection organized by radeef. in his own handwriting. This collection was finally published in 2022 after four years of loving work by his grandchildren.  This Ghazal is linked to other ham-radeef Ghazal on the Refrain Index page.

1.sound 2.musical instrument, lute 3.urging/inciting ecstasy 4.intoxication 5.strong

The sound of the instrument/music of sorrow, once associated with pain, now inspires ecstasy. The intoxication of the beloved’s love is so overpowering that even grief becomes a source of pleasure.  Of course, the beloved could be the divine.

1.wine and goblet 2.veils fall away, unveiling of secrets, removal of illusions 3.exhilaration 4.intoxication 5.blossoming 6.tulip and rose 7.wave 8.wine spreading

Because of the exhilarating intoxication of mystical wine the veils of illusion have been lifted.  It is as if the blossoming of flowers is spreading waves of mystical wine.  The sufi mystic, sees the divine in the beauty of nature (which causes him to get drunk with mystical wine).  The beauty of nature is represented here by the blossoming tulip and rose.

1.secrets 2.hidden 3.revealed 4.movement 5.glance 6.word 7.meaning raising/enriching

Thousands of hidden secrets are revealed through your eyes. Every glance of yours is like a word rich in meaning, O saaqi.  Thus the poet/seeker communicates through the eyes of the saaqi … the beloved, the mentor or god.

1.idols, beauties 2.images, forms 3.surrounding 4.radiance, splendour 5.beauty 6.faith 7.blended/mixed with non-faith/infidelity

When idols surround the heart’s k’aaba, the radiance of faith’s beauty contains shades of infidelity/temptations of love. This paradox plays on the conflict between divine love (iimaan) and love of worldly beauty (but-parasti) – material temptations. The poet questions the purity of faith when even spirituality is tinged with the beauty of blasphemy.

1.autumn 2.patched, stitched 3.hem of the garment 4.season of flowers, spring 5.speed, rate 6.pulse, beating 7.fast, rapid

The hem of spring is now stitched to autumn, re-juventation and decay are bound together. Spring is coming to an end and stitched to it autmn/decay is about to arrive.  Yet, the beating heart still races, as if it is early spring.  This can be interpreted in any number of ways including the aging poet suggesting that he is past his peak but his youth still beckons with a beating heart.

1.cup, goblet 2.spilling, overflowing 3.pleasure, joy 4.intoxication 5.cup 6.pain 7.brimming

Your goblet overflows with indulgent delight, but my cup-like heart is brimming with pain. The poet draws a contrast between the outer world’s pleasures and his inner suffering. The world offers pleasures but the sufi/seeker’s heart longs for union with the beloved/divine and is brimming with the pain of separation.

1.laments 2.melody 3.joy, celebration 4.way, method, foundation 5.sound 6.sorrow 7.accent, tone 8.raising points (of view)

My laments lay the foundation of joyous melodies; every note of the sound of sorrow raises profound nuances.  This is similar to she’r 4 in which faroGh-e iimaaN is mixed with kaafiri.

1.beggar 2.street 3.love 4.kingship, kingdom 5.possessions 6.wealth 7.legendary Persian monarch known for his immense wealth

I am a beggar in the street of love, what use have I for kingship? The coveted possession of love, for me, is like the royal treasury of parvez, O saaqi.  pervez is the same king that is featured in the shiiriiN-farhaad legend.

1.deception 2.existence, life 3.mark, image, sign 4.mixed with colour/illusion

The sufi/seeker distinguishes between real life haqiiqi and majaazi – the life of illusion.  He has been deceived by the illusion of life, where is the haqiiqi life that he longs to experience.  Every image of life that he forms with colors/illusions.  He is looking for union with the divine beloved to experience haqiiqi life.

1.pen-name 2.seclusion, asceticism, withdrawal 3.suspicion 4.quitting, renouncing 5.intoxication 6.nature, temperament 7.disinclined to mingle, prefering solitude

O saaqi, just because junoon has secluded himself, do not suspect him renouncing intoxication.  His temperament has always been somewhat aloof/prefering solitude.  The saaqi could be serving mystical wine and the sufi seeker does not want to miss out on that.  He wants to experience both his solitude and mystical trance.

The post lafz-e mu’aani-Khez hai saaqi-nazeer husain siddiqui junoon appeared first on UrduShahkar.

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

https://urdushahkar.org/wp-content/uploads/2025/06/ahm-kuchh-aur-hai-saaqi-audio.mp3

Recitation

کچھ  اور  ہے  ساقی  ۔  اسرارالحق  مجازؔ

۱

مری  مستی  میں  بھی  اب  ہوش  ہی  کا  طور  ہے  ساقی

ترے  ساغر  میں  یہ  صہبا  نہیں  کچھ  اور  ہے  ساقی

۲

بھڑکتی  جا  رہی  ہے  دم  بدم  اِک  آگ  سی  دل  میں

یہ  کیسے  جام  ہیں  ساقی  یہ  کیسا  دور  ہے  ساقی

۳

وہ  شے  دے  جس  سے  نیند  آ  جائے  عقلِ  فتنہ  پرور  کو

کہ  دل  آزردۂ  تمییزِ  لطف‌‌  و  جور  ہے  ساقی

۴

کہیں  اِک  رِند  اور  واماندۂ  افکارِ  تنہائی

کہیں  محفل  کی  محفل  طور  سے  بے  طور  ہے  ساقی

۵

جوانی  اور  یوں  گِھر  جائے  طوفانِ  حوادث  میں

خدا  رکھے  ابھی  تو  بے  خودی  کا  دور  ہے  ساقی

۶

چھلکتی  ہے  جو  تیرے  جام  سے  اس  مے  کا  کیا  کہنا

ترے  شاداب  ہونٹوں  کی  مگر  کچھ  اور  ہے  ساقی

۷

مجھے  پینے  دے  پینے  دے  کہ  تیرے  جامِ  لعلیں  میں

ابھی  کچھ  اور  ہے  کچھ  اور  ہے  کچھ  اور  ہے  ساقی

कुछ और है साक़ी – अस्रार-उल-हक़ मजाज़

१

मेरी मस्ती में भी अब होश ही का तौर है साक़ी

तेरे साग़र में ये सहबा नहीं कुछ और है साक़ी

२

भढकती जा रही है दम-ब-दम एक आग सी दिल में

ये कैसे जाम हैं साक़ी ये कैसा दौर है साक़ी

३

वो शय दे जिस से नींद आ जाए अक़्ल-ए फ़ित्ना-परवर को

के दिल आज़ुर्दा-ए तमीज़-ए लुत्फ़-ओ-जौर है साक़ी

४

कहीं एक रिंद और वामाँदा-ए अफ़्क़ार-ए तन्हाई

कहीं महफ़िल की महफ़िल तौर से बे-तौर है साक़ी

५

जवानी और यूँ घिर जाए तूफ़ान-ए हवादिस में

ख़ुदा रक्खे अभी तो बे-ख़ुदी का दौर है साक़ी

६

छलकती है जो तेरे जाम से उस मय का क्या कहना

तेरे शादाब होंटों की मगर कुछ और है साक़ी

७

मुझे पीने दे पीने दे के तेरे जाम-ए लालीँ में

अभी कुछ और है कुछ और है कुछ और है साक़ी

Click here for background and on any passage for word meanings and explanatory discussion. asrar-ul haq majaz (1911-1955) was progressive as well as romantic poet, a heartthrob. He received his BA from aligaRh after interruptions in earlier schooling. He developed close relationships with progressives and was a major force in the Progressive Writers’ Association. He lived in aligaRh, dehli and lucknow working for radio stations, editing magazines on and off but with no steady income. He met with a rather tragic end at the young age of 44. This Ghazal is linked to ham-radeef Ghazal on the Refrain Index.

asrar-ul haq majaz (1911-1955) was progressive as well as romantic poet, a heartthrob.  He received his BA from aligaRh after interruptions in earlier schooling.  He developed close relationships with progressives and was a major force in the Progressive Writers’ Association.  He lived in aligaRh, dehli and lucknow working for radio stations, editing magazines on and off but with no steady income.  He met with a rather tragic end at the young age of 44.  This Ghazal is linked to ham-radeef Ghazal on the Refrain Index.

1.intoxication 2.awareness, sobriety 3.manner, mode, style 4.cup 5.wine

I read this she’r two different ways.  In the literal sense … in my intoxication there still is an element of the mode of sobriety, O saaqi.  This is not wine in your goblet, it is something else.  In this interpretation the poet/wine-lover wants to get stone-drunk.  The wine that the saaqi is giving him does not seem to be strong enough.  At a mystical level, he drinks the wine, gets intoxicated and a mystical awareness overpowers him.  He says, this is not just wine but it something else that induces an element of mysticism along with intoxication/trance.

1.burst into flames 2.minute by minute 3.fire 4.cup of wine 5.circulation, serving (of wine)

Every minute a fire burst aflame in my heart.  What kind of wine cup is it, what kind of wine is being served, making the rounds, O saaqi.  The wine that he is being served does not just intoxicate and numb his senses, it causes an increase in the passion burning in his heart.  He wonders what kind of wine this might be.

1.thing 2.intellect 3.mischief nurturing 4.annoyed, distressed 5.distinction 6.pleasure and pain

The poet calls the intellect fitna-parvar – mischief nurturing.  It is analytical thinking that causes him unease.  He wants to put that intellect to sleep; to numb his mind.  He wants the ‘thing’ that does it because his heart is distressed by having to distinguish between pleasure and pain.  He wants to bring the state of his mind where the two blend into the same feeling i.e., he wants to numb his senses to pleasure or pain.

1.wine-lover, bohemian 2.tired, weakened 3.thoughts 4.loneliness 5.gathering 6.decorum 7.unruly, boistorous

The kahiiN in the first and second misra are used to mean somewhere (here) and somewhere else (there).  rind is supposed to be the poet himself.  He is accutely aware of his habit.  Over here, on one side, is me, the bohemian, tired of his loneliness and on the other a crowded gathering unruly and devoid of an substance.  Thus, it is the superficialities of gatherings that drives him to withdraw into intoxication.

1.youth 2.surrounded 3.storms 4.calamities 5.intoxication, trance 6.times, round

On the one side the poet seems to be distressed that youth is surrounded/overwhelmed by the storm of calamities/misfortunes.  On the other he seems to be relieved saying, god save this moment, it is still the time for intoxication.  He is expressing relief that he has outlet from the misfortunes of life in intoxication.

1.spilling, overflowing 2.cup 3.wine 4.fresh, blossoming 5.lips

What can be said about the wine brimming in your cup i.e., it is wonderful; but that which is on your red lips is something else, O saaqi.

1.cup 2.ruby red

Let me drink, let me keep drinking for in your ruby red cup, there is still some more, there is more wine left, O saaqi.  He wants it to the last drop.

The post kuchh aur hai saaqi-asraar-ul-haq majaaz appeared first on UrduShahkar.

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

https://urdushahkar.org/wp-content/uploads/2025/06/aas-vahi-tishna-labi-hai-saaqi-audio.mp3

Recitation

وہی  تشنہ  لبی  ہے  ساقی  ۔  آلِ  احمد  سُرورؔ

۱

آج  پی  کر  بھی  وہی  تشنہ  لبی  ہے  ساقی

۲

تیرے  ہر  جام  میں  اک  طرفہ  نشہ  تھا  شاید

۳

لا  تری  بزم  میں  کچھ  اور  چراغاں  کر  دوں

۴

چاندنی  شیشے  سے  سینوں  میں  اُتر  آئی  ہے

۵

ہے  فروغِِ  مئے  گلوں  کہ  ترا  عکسِ  جمال

۶

تیرے  میخانے  پہ  اِلزام  نہ  آجائے  کہیں

۷

میں  نہیں  وہ  جو  ہر  اِک  شیشے  سے  ساغر  بھر  لوں

۸

آج  سمجھیں  نہ  اِسے  شیخ  و  برہمن  نہ  سہی

۹

کج  کلاہی  ترے  رندوں  کی  نظر  میں  نہ  جچی

۱۰

منتظر  ہے  مری  اک  وادیِ  پُر  خار  سُرورؔ

वही तिश्नालबी है साक़ी– आल-ए अहमद सुरूर

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Click here for background and on any passage for word meanings and explanatory discussion. aal-e ahmad suroor (1911-2002) academic, critic, writer, editor and poet. MA in English and urdu literature. He taught at aligaRh and lakhnau universities, serving as head of the department of urdu at aligaRh. He was associated with, if not an active member of the Progressive Writers’ Association. His poetic compositions tend to be thoughtful and philosophical. This Ghazal is linked to ham-radeef Ghazaliyaat on the Refrain Index page.

aal-e ahmad suroor (1911-2002) academic, critic, writer, editor and poet.  MA in English and urdu literature.  He taught at aligaRh and lakhnau universities, serving as head of the department of urdu at aligaRh.  He was associated with, if not an active member of the Progressive Writers’ Association.  His poetic compositions tend to be thoughtful and philosophical.  This Ghazal is linked to ham-radeef Ghazaliyaat on the Refrain Index page.

1.thirst, state of longing 2.favours, benevolence

Today, even after drinking, the thirst remains; the poet suggests an insatiable desire or spiritual (or perhaps poetic) yearning.  There you are holding back your favours or there is some defect in your wine, O saaqi.  Who is the saaqi and what does this signify.  Let us take saaqi to mean the server of mystic wine.  If this saaqi does not show favours, then the mystical yearning of the seeker remain unfulfilled, thirst unquenched.  The saaqi could also be poetic inspiration in which case the poet is not entirely satisfied with his creativity.

1.cup 2.rare, wonderful 3.intoxication 4.perhaps 5.style, gesture 6.stagger, incoherence, going astray, straying from the straight path

Perhaps each cup carries a unique/different intoxication; every style of my bahakna – incoherence is new, O saaqi.  The shaa’er speculates that perhaps there is no defect in the wine/inspiration that the saaqi is serving, but the style of his ash’aar (he refers to them tongue in cheek as ‘incoherence’-bahaknaa) is new.  Alternatively, if bahakna is taken to mean going astray – the unique cup of the saaqi induces yet new ways of transgression, going away from the straight and narrow of orthodoxy.     

1.gathering 2.illumination, brilliance 3.bosom, heart 4.fire, passion 5.suppressed, hidden

Let me add more brilliance to your gathering; there’s still fire/passion buried in my bosom/heart. This fire is both creative and emotional, suggesting poetic inspiration and inner passion waiting to erupt.  Perhaps there is a subtle suggestion that HIS poetry will add more brilliance than other shu’araa have managed to do.

1.hearts 2.wave 3.wine 4.act/magic of revealing beauty

Moonlight, filtered through glass (of wine), pours into the hearts (of the audience in the bazm. Is it the effect of the ripples of wine or the magical effect of you revealing your beauty, O saaqi.  Thus, the magical effect of the beauty of his ash’aar penetrates the hearts of the audience.

1.brilliance, radiance 2.wine 3.rose coloured 4.reflection 5.beauty, glory

Is it the radiance of the wine or a reflection of your beauty? A fairy dances in the glass.  This is the glass (ash’aar-Ghazal) in which wine is served; it is radiant, there are fairies dancing in the glass; not just because of the brilliance of the wine but also because of the reflection of the beauty of the inspiration provided by the saaqi, because of hidden meaning that the shaa’er has folded into the wine-ash’aar.

1.tavern 2.blame 3.share, portion 4.thirst

Let not your tavern be blamed, but I’m still left thirsty. The poet is still not satisfied with what he has created and presented, but does not want to blame the tavern/mushaa’era.

1.goblet 2.offered a drink

I am not one to fill my goblet/cup from any bottle. I only drink when you offer. It’s a declaration of spiritual or artistic fidelity, true intoxication comes only from the right inspirations/source.

1.understand, know, accept 2.tavern 3.dignity, reverence

The tavern is a symbol of universalism free from narrow orthodoxy or rituals.  Let the orthodox (shaiKh and brahmin) not understand or accept this today, but your tavern deserves high respect. A defense of mystical or poetic ecstasy against religious rigidity.

1.slanted cap, defiance or arrogance 2.wine drinkers 3.eyes 4.accepted, suited 5.treasurey 6.defect

Arrogance (symbolized by the slanted cap) didn’t appeal to your humble drinkers.  Whose arrogance?  This is left ambiguous.  It is unlikely that the saaqi’s arrogance is implied.  It can be still about the orthodoxy … the shaiKh and the brahmin.  Is this the shortcoming in your treasury that the orthodox are still arrogant?

1.waiting 2.valley, plains, world 3.full of thorns 4.willing, inclined towards 5.hundred 6.coquetteries, charms

The poet’s life (perhaps his poetic/creative life) is described as vaadi-e pur-Khaar a thorny trajectory.  But it is inclined towards displaying hundreds of charms. The vaadi-e pur-Khaar goes along with the thirst that the poet has been feeling.  Thus, implied here is an appeal to the saaqi to irrigate his valley with more inspiration, slake his thirst.  Alternatively, and perhaps better – it is the saaqi who is aamaada-e sad-ishva gari.  Thus, the poet is thirsty in a thorny valley, waiting for wine (inspiration to compose verse) from the saaqi and the saaqi is teasing him with a hundred charms.

The post vahi tishna-labi hai saaqi-aal-e ahmad suroor appeared first on UrduShahkar.

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

https://urdushahkar.org/wp-content/uploads/2025/06/shhKhjm-matla-e-anvaar-hai-saaqi-audio.mp3

Recitation

مطلعِ  انوار  ہے  ساقی  ۔  جوشؔ  ملیح  آبادی

۱

تجھے  کیا  دورِ  گُل  ہے  یا  زمانِ  خار  ہے  ساقی

تو  خود  اپنی  جگہ  اِک  دولتِ  بیدار  ہے  ساقی

۲

حقیقت  کچھ  سمجھ  ہی  میں  نہیں  آتی  دو  عالم  کی

جو  کچھ  آتی  بھی  ہے  ناقابلِ  اِظہار  ہے  ساقی

۳

ترے  مستوں  کو  روز  و  شب  کی  آویزش  سے  کیا  مطلب

یہاں  تو  تیرگی  بھی  مطلعِ  انوار  ہے  ساقی

۴

ترے  خدمت  گزاروں  کو  حق  و  باطل  سے  کیا  مطلب

یہاں  تو  خیر  بھی  شر  کی  رفیقِ  کار  ہے  ساقی

۵

یہاں  ہر  عقدہ  اِک  کُھلتا  ہوا  در  ہے  فراغت  کا

یہاں  ہر  قید  اِک  گِرتی  ہوئی  دیوار  ہے  ساقی

۶

قسم  اِس  جان  کی  رقصاں  ہے  جس  میں  کیف  و  سرمستی

کہ  اِس  مُٹّھی  میں  روحِ  ثابت  و  سیّار  ہے  ساقی

۷

عقائد  کے  ہزاروں  عقل  فرسا  کاروانوں  کا

فقط  اِک  واہما  ہی  قافلہ  سالار  ہے  ساقی

۸

نہ  گھبرا  اِنتہائی  صبر  و  نرمی  سے  مداوا  کر

کہ  عقل  انسان  کی  اِک  عمر  سے  بیمار  ہے  ساقی

۹

بہت  عجلت  نہ  فرما  کاروبارِ  دل  کے  اِجرا  میں

کہ  یہ  دنیا  اسیرِ  اندک  و  بسیار  ہے  ساقی

۱۰

ذرا  آہستہ  لے  چل  کاروانِ  کیف  و  مستی  کو

کہ  سطح  ذہنِ  عالم  سخت  ناہموار  ہے  ساقی

۱۱

مرا  ایمان  ہے  اِک  لرزہ  بر  اندام  بے  دینی

مرا  اقرار  اک  سہما  ہوا  اِنکار  ہے  ساقی

۱۲

نظر  کر  جوشؔ  پر  اپنے  کہ  اِتنی  بے  خودی  پر  بھی

یہ  رندِ  لااُبالی  کس  قدر  ہشیار  ہے  ساقی

मत्ला’-ए अनवार है साक़ी – जोश मलीहाबादी

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Click here for background and on any passage for word meanings and explanatory discussion. josh malihabadi (1898-1982) is called shaa’er-e inqelaab, poet of change/revolution. He is very secular and nationalistic in his writings and rebels against orthodoxy. His range of language and vocabulary is simply amazing. He has written extensively about the beauty of dawn. His collection of nazm/Ghazal and rubaaii about the beauty of dawn can be accessed both under the poet’s name and from the Theme Index, ‘jalva-e sahr’. This is one of several Ghazal ham-radeef Ghazal that josh wrote. It is linked to other Ghazal of the same radeef on the Refrain Index page.

josh malihabadi (1898-1982) is called shaa’er-e inqelaab, poet of change/revolution.  He is very secular and nationalistic in his writings and rebels against orthodoxy.  His range of language and vocabulary is simply amazing.  He has written extensively about the beauty of dawn.  His collection of nazm/Ghazal and rubaaii about the beauty of dawn can be accessed both under the poet’s name and from the Theme Index, ‘jalva-e sahr’.  This is one of several Ghazal ham-radeef Ghazal that josh wrote.  It is linked to other Ghazal of the same radeef on the Refrain Index page.

1.time of flowering, spring 2.time of 3.thorns 4.yourself 5.living/vibrant treasure

Whether it is the season of flowers (spring, joy, ease) or thorns (autumn, dry, hardship), it doesn’t matter, O saaqi (cupbearer). You yourself are a living/vibrant treasure.  The saaqi symbolizes inspiration, life-force, or divine energy – independent of external circumstances.  No matter what happens outside, true wealth lies in the inner awakening the saaqi represents.

1.reality 2.comprehend, understand 3.two worlds, here and hereafter 4.unable to, unworthy of 5.expression

The reality (meaning, purpose) of this world or the next, the here and hereafter, cannot be truly understood; and whatever little is understood cannot be expressed (or is so little that it is not worthy of expression).  This reflects the mystical theme: truth transcends human comprehension and language.  Whatever glimpses of reality we do perceive are too profound to be shared with words.

1.intoxicated, ecstatic 2.day and night 3.conflict 4.concern, care 5.darkness 6.emergence 7.rays of light

Those intoxicated with love of you, O saaqi, care little about conflicts between day (light) and night (darkness).  Even darkness appears like rays of light at dawn to them i.e., the sufi steeped in mystic knowledge can see/comprehend the unity in differences/opposites.

1.servants, devotees 2.truth 3.falsehood 4.concern, care 5.good 6.evil 7.ally, co-worker

Your devotees are unconcerned with discussions/fine points of right and wrong; here, even goodness is allied with evil, O saaqi.  In the world of divine intoxication, rigid moral distinctions (right vs wrong) blur.  There is a recognition of grey areas, mutual acceptance, no rigid judgement like orthodoxy.  The tavern is a forgiving and accepting place.

1.knot, mystery 2.door 3.freedom, leisure 4.confinement

josh continues the thought of soft borders, acceptance and liberalism of the tavern.  Here, every knot is a door opening into freedom; here, every prison is a collapsing wall.

1.dancing 2.ecstacy 3.intoxication 4.fist, grip 5.spirit 6.stationary, stars 7.moving, planets

saabit o sayyar the stationary and the moving, stars and planets signifies the whole universe.  josh swears by the life of the tavern – spent in ecstacy and intoxication (the tavern of liberalism or perhaps even of sufi liberalism).  He declares that this dancing/celebratory life has in its grip the whole universe.

1.(blind) belief 2.intellect 3.rubbing, erasing, eradicating 4.only 5.superstition 6.caravan leader, guide

Here kaarvaan is a belief system, rigid dogmas of blind belief.  Such a caravan erases/eradicates intelligence because its guide is only blind superstition.

1.worry, anxiety 2.limitless 3.patience and gentleness 4.healing 5.intelligence, reason 6.lifelong, ages

O saaqi don’t be anxious cure gently with unlimited patience, for human reason has been sick for ages.

1.haste 2.to affirm, to declare, to make 3.affairs, workings 4.to execute, to perform 5.captive, imprisoned 6.little and plenty, scarcity and abundance, profit and loss

O saaqi do not be too hasty in carrying out the business of the heart (love and spirit); this world is obsessed with material values of abundance and scracity.

1.ecstasy 2.intoxication, trance 3.surface 4.mind 5.world 6.extremely, very 7.bumpy

The caravan of ecstasy and intoxication is liberal thinking, sufi practice and open-ness.  O saaqi guide this caravan slowly, for the surface of the world’s mind is very uneven.   The poet advises careful nurturing of joy and spiritual intoxication because humanity’s collective mind is troubled, rough, and unstable.

1.faith, belief 2.trembling all over 3.faithlessness 4.acceptance 5.scared 6.denial

Thoughts of grey areas continue.  My faith is a trembling godlessness; my acceptance is a fearful denial, O saaqi.  This is a recognition of the existence of uncertainty which is the driving force for inquiry/learning and progress.

1.pen-name 2.intoxication 3.wine lover, liberal thinker 4.careless, insolent, rebellious 5.so much 6.alert, wise

O saaqi take a careful look at josh, even in this state of complete abandon, how alert this carefree drunkard is!

The post matla-e anvaar hai saaqi-josh malihabadi appeared first on UrduShahkar.

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

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Recitation

خونی  شام  ہے  ساقی  ۔  اجے  پانڈے  سحابؔ

۱

وہی  ہیں  قتل  و  غارت  اور  وہی  کہرام  ہے  ساقی

تمدن  اور  مذہب  کی  یہ  خونی  شام  ہے  ساقی

۲

کمالِ  فن  مرا  اب  تک  نِہاں  ہے  ایسے  دنیا  سے

کہ  جیوں  عبدالحئی  میں  اِک  الف  گمنام  ہے  ساقی

۳

مری  گنگ  و  جمن  تہذیب  کی  دختر  ہے  یہ  اُردو

اسے  مسلم  بنانے  کی  یہ  سازش  عام  ہے  ساقی

۴

کریں  گے  امن  کی  باتیں  دلوں  میں  بغض  رکھیں  گے

یہی  رسمِ  جہاں  اور  فطرتِ  اقوام  ہے  ساقی

۵

قدِ  شاعر  کے  بدلے  دیکھیے  معیار  شعروں  کا

فقط  اِتنا  مری  غزلوں  کا  یہ  پیغام  ہے  ساقی

۶

عروض  و  علم  کی  تعلیم  مجھ  کو  کب  رہی  حاصل

مرا  اُستاد  تو  بس  یہ  غمِ  ایّام  ہے  ساقی

۷

وہی  غالب  ہے  اب  تو  جو  خریدے  شہرتیں  اپنی

رُباعی  بیچنے  والا  عمر  خیامؔ  ہے  ساقی

۸

یہ  غزلیں  غیب  سے  نازل  نہیں  اشکوں  کا  حاصل  ہیں

مرا  یہ  درد  ہی  سب  سے  بڑا  اِلہام  ہے  ساقی

ख़ूनी शाम है साक़ी – अजय पांडे सहाब

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वही हैं क़त्ल-ओ-ग़ारत और वही कोहराम है साक़ी

तमद्दुन और मज़हब की ये ख़ूनी शाम है साक़ी

२

कमाल-ए फ़न मेरा अब तक नेहां है ऐसे दुनिया से

के ज्यूं अब्दुलहई में एक अलिफ़ गुमनाम है साक़ी

३

मेरी गंग-ओ-जमन तहज़ीब की दुख़्तर है ये उर्दू

इसे मुस्लिम बनाने की ये साज़िश आ’म है साक़ी

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करेंगे अम्न की बातें दिलों में बुग़्ज़ रक्खेंगे

यही रस्म-ए जहां और फ़ितरत-ए अक़्वाम है साक़ी

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क़द-ए शा’एर के बदले देखिए मे’यार शे’रों का

फ़क़त इतना मेरी ग़ज़लों का ये पैग़ाम है साक़ी

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अरूज़-ओ-इल्म की ता’लीम मुझ को कब रही हासिल

मेरा उस्ताद तो बस ये ग़म-ए अय्याम है साक़ी

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वही ग़ालिब है अब तो जो ख़रीदे शोहरतें अपनी

रुबाई बेचने वाला उमर ख़य्याम है साक़ी

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ये ग़ज़लें ग़ैब से नाज़िल नहीं अश्कों का हासिल हैं

मेरा ये दर्द ही सब से बढा इल्हाम है साक़ी

Click here for background and on any passage for word meanings and explanatory discussion. ajay paanDe sahaab (1969-living) ICS officer, commisioner GST, jhaarkhanD. Grew up in surroundings completely devoid of urdu. Read saahir, firaaq and faiz in devanagiri and fell in love with urdu. Taught himself reading and writing and started composing at the age of 16-17. He writes …

This Ghazal derives its inspiration from sahir ludhianavi’s ‘mazhab Khayaal-e Khaam hai saaqi

ajay paanDe sahaab (1969-living) ICS officer, commisioner GST, jhaarkhanD.  Grew up in surroundings completely devoid of urdu.  Read saahir, firaaq and faiz in devanagiri and fell in love with urdu.  Taught himself reading and writing and started composing at the age of 16-17.  He writes …

This Ghazal derives its inspiration from sahir ludhianavi’s ‘mazhab Khayaal-e Khaam hai saaqi

1.killing 2.destruction 3.mayhem 4.culture, civilization 5.religion

This is perhaps a reaction to another bloody riot/organized killing.  Once again it is the same killing and destruction and the same mayhem, O saaqi.  This is the bloody evening of culture and religion, O saaqi.  The second misra can be read in two ways … culture and religion are being killed and bloodied or they are causing the killing.  I prefer to read it in the second way.

1.excellence 2.art, skill, talent 3.hidden 4.just like 5.see note below 6.the first letter of the arabi alphabet 7.unknown, unseen

When the word abdulha’ii is written out in arabi script the word appears as abd-al-ha’ii but because of the sandhi, the alif (represented by a in -al-) is never pronounced explicitly.  Thus, it is silent or unknown.  The excellence of my art is hidden from the world just like alif is hidden in the word abdulha’ii.

1.culture 2.daughter 3.conspiracy 4.common, widespread

My urdu is the daughter of the culture resulting from the confluence of gaNga jamuna.  The conspiracy to turn it into a muslim language is widespread, O saaqi.

1.peace 2.malice, hostility 3.tradition, ritual 4.world 5.nature, habit 6.nations

They talk peace but harbour hostility in their hearts.  This is the tradition of the world and the nature of nation states, O saaqi.

1.stature, status 2.instead of 3.standard 4.only 5.message

Instead of looking at the status of the poet, consider the standard of the verse.  Only this much is the message of my Ghazal, O saaqi.

1.prosody, rules of versification 2.knowledge 3.teaching, learning 4.available 5.teacher 6.sorrow of the days, pain of daily living, sorrow of the world

The formal learning of versification and knowledge of poetry was never available to me.  The only one that taught me to compose Ghazal, the only one that is my teacher is the pain of the world i.e., the poet is inspired to write when he sees suffering around him.

1.victorious, prevailing (here it does not mean the poet Ghalib) 2.fame 3.four line verse 4.faarsi poet famous for his rubaa’ii

Here omar Khayyaam is used a symbol of a talented poet but not a rich person rubaa’ii is used to represent all verse.  Only they prevail, only they are victorious who buy fame.  The poor poet tries of sell his verse to make a living, O saaqi.

1.unseen, unknown, beyond 2.descend 3.tears 4.net result, product 5.pain 6.inspiration

I don’t think that the poet uses this to be critical of Ghalib but to assert that his own feet are firmly grounded on earth.  Ghalib said that his ash’aar were divine messages or at least divinely inspired …

The post Khooni shaam hai saaqi-ajay panD’e sahaab appeared first on UrduShahkar.

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

https://urdushahkar.org/wp-content/uploads/2025/06/shhKhjm-gulbaaNg-e-noshaa-nosh-hai-saaqi-audio.mp3

Recitation

گلبانگِ  نوشانوش  ہے  ساقی  ۔  جوشؔ  ملیح  آبادی

۱

اُٹھا  ساغر  کہ  بیداری  وبالِ  ہوش  ہے  ساقی

زمانہ  تیغ  در  دست  و  کفن  بر  دوش  ہے  ساقی

۲

ترے  آزاد  مشرب  روزہ  خواروں  کی  تمنّا  میں

ہلالِ  عید  اِک  کُھلتا  ہوا  آغوش  ہے  ساقی

۳

زمانہ  رقص  میں  ہے  بج  رہی  ہے  وقت  کی  چھاگل

چمن  میں  آج  وہ  گلبانگِ  نوشانوش  ہے  ساقی

۴

پسینہ  آ  گیا  ہے  خلد  میں  حوروں  کے  ماتھے  پر

حسینوں  کی  جوانی  آج  یوں  گل  پوش  ہے  ساقی

۵

اگر  اِک  بوند  ٹپکا  دوں  تو  لَو  دینے  لگے  دنیا

مرے  ساغر  میں  ایسا  بادۂ  سرجوش  ہے  ساقی

۶

زمیں  کے  آبگینے  کو  کہیں  ٹھوکر  نہ  لگ  جائے

تیرے  رِندوں  کو  مستی  میں  بھی  اِتنا  ہوش  ہے  ساقی

۷

اُٹھا  لے  جامِ  زر  اِس  کو  پِلا  جامِ  صفالی  میں

کہ  یہ  کونین  کا  ٹھکرانے  والا  جوشؔ  ہے  ساقی

गुलबांग-ए नोशा-नोश है साक़ी – जोश मलीहाबादी

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Click here for background and on any passage for word meanings and explanatory discussion. josh malihabadi (1898-1982) is called shaa’er-e inqelaab, poet of change/revolution. He is very secular and nationalistic in his writings and rebels against orthodoxy. His range of language and vocabulary is simply amazing. He has written extensively about the beauty of dawn. His collection of nazm/Ghazal and rubaaii about the beauty of dawn can be accessed both under the poet’s name and from the Theme Index, ‘jalva-e sahr’. This is one of several Ghazal ham-radeef Ghazal that josh wrote. It is linked to other Ghazal of the same radeef on the Refrain Index page.

josh malihabadi (1898-1982) is called shaa’er-e inqelaab, poet of change/revolution.  He is very secular and nationalistic in his writings and rebels against orthodoxy.  His range of language and vocabulary is simply amazing.  He has written extensively about the beauty of dawn.  His collection of nazm/Ghazal and rubaaii about the beauty of dawn can be accessed both under the poet’s name and from the Theme Index, ‘jalva-e sahr’.  This is one of several Ghazal ham-radeef Ghazal that josh wrote.  It is linked to other Ghazal of the same radeef on the Refrain Index page.

1.cup (of wine) 2.wakefulness, knowledge 3.curse 4.consciousness, awareness 5.times, era, world 6.sword 7.in hand 8.burial shroud 9.on the shoulder

The second misra suggests that the world stands sword in hand teGh bar-dast ready to kill and even provide a burial shroud kafan that it carries on its shoulder bar-dosh.  Why this is so, is not clear but the poet wants to get away from this awareness and asks the saaqi (cupbearer) to raise/give a cup of wine because wakefulness bedaari has become a curse vabaal.

1.free 2.belief system 3.those who do not observe rozaa-opposite of rozaa-daar 4.yearning 5.crescent moon 6.embrace

The tavern’s free-spirited (aazaad mashrab) patrons are also rozaa-Khwaar i.e., they are not bound by narrow rituals of orthodoxy.  For them the crescent moon hilaal-e eid appears like unfolding/blossoming into an embrace i.e., even if they are unorthodox, they are embraced by nature/divinity.

1.the times, world 2.dance 3.tambourine 4.ecstatic cry 5.one drink after another, heavy drinking

Time dances to the beat of its own tambourine chhaagal, while the garden resounds with gulbaaNg-e noshaa-nosh, a call for more drinking and revelry- a celebration of spring, liberalism and resistance to orthodoxy.

1.paradise 2.angels, nymphs 3.forehead, brow 4.beauties 5.adorned in flowers

The poet sees beauties in the prime of their youth adorned in flowers.  He imagines nymphs/houris in heaven looking down in awe/jealousy and breaking out into a sweat.

1.if 2.drop 3.drip down 4.flame 5.cup 6.wine 7.the best part, cream of the cream

If a single drop drips down to the ground, it will set fire to the earth, such is the potency of the wine in my cup.  This could be about his words in his verse.

1.crystal, fragile 2.kick, blow 3.wine lovers 4.intoxication 5.awareness, senses, sobriety

The wine lovers – rind – are alert enough in their intoxication that they avoid kicking and shattering the earth’s fragile glass – aabgina.  What does the fragile glass of the earth symbolize.  Could it be the sensibilities/sensitivities of the deprived.  It is up to us to fill in the gap.

1.cup 2.gold 3.clay 4.both worlds, here and hereafter 5.kick away, reject 6.pen-name

Take away this golden cup jaam-e zar; give him wine in one of clay jaam-e safaali, for this josh (the poet) rejects both worlds kaunain i.e., he rejects pomp and glory represented by the gold cup and doesn’t care much for rituals either.

The post gulbaaNg-e noshaa-nosh hai saaqi-josh malihabadi appeared first on UrduShahkar.

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

https://urdushahkar.org/wp-content/uploads/2025/06/sGhnng-hijaab-hai-saaqi-audio.mp3

Recitation

حجاب  ہے  ساقی  ۔  غلام  نصیرالدین  نصیرؔ  گیلانی

۱

اُٹھا  رباب  کہ  شُغلِ  شراب  ہے  ساقی

۲

ہجومِ  غم  ہے،  شبِ  ماہتاب  ہے  ساقی

۳

بچی  کُچھی  ہی  سہی،  مجھ  پہ  بھی  کرم  فرما

۴

جو  زلف  میں  ہو  تو  زینت،  جو  دل  میں  ہو  تو  خَلِش

۵

مجال  ہے  جو  کوئی  آنکھ  بھر  کے  دیکھ  سکے

۶

شراب  جھوم  کے  دے،  جام  چوم  چوم  کر  دے

۷

نگاہ  وُسعتِ  کون  و  مکاں  کو  جانچے  کیا

۸

وہ  پاس  ہو،  تو  حقیقت  ہے  خواب  کا  عالم

۹

وہ  ایک  شعلہ  عطا  ہو  کہ  دل  کی  آگ  بُجھے

हिजाब है साक़ी – ग़ुलाम नसीरुद्दीन नसीर गीलानी

१

२

३

४

५

६

७

८

९

Click here for background and on any passage for word meanings and explanatory discussion. syed Ghulam naseeruddin naseer giilani (1949–2009), also known as pir naseeruddin naseer, was a distinguished pakistani sufi scholar, poet, and spiritual leader. he served as the custodian (sajjada nashin) of the golra sharif shrine near islamabad, a significant center of the chishti qadiri sufi order in pakistan.

syed Ghulam naseeruddin naseer giilani (1949–2009), also known as pir naseeruddin naseer, was a distinguished pakistani sufi scholar, poet, and spiritual leader. he served as the custodian (sajjada nashin) of the golra sharif shrine near islamabad, a significant center of the chishti qadiri sufi order in pakistan.     

1.instrument like sitar 2.occupation, pastime 3.wine 4.waiting 5.form 6.torment

Strike the rabaab (music and celebration), for this is the occasion to indulge in the pastime of (drinking) wine, O saaqi.   The act of waiting itself has now become a form of torment.  Given the sufiyaana background of the poet, the wine could easily be mystical and the waiting (for union with the beloved or god, or for divine message) is unbearable.

1.crowd, onslaught 2.grief 3.night 4.moonlit, full moon 5.anxiety, restlessness

Grief presses in from all sides; on top of that it is moonlit night demanding union with the beloved, O saaqi. Pour the wine, for the restlessness is intense.  This could be the wine of mystical love and the beloved could be the divine.

1.remaining, left-over 2.kindness 3.grant, give 4.world, people 5.doorstep 6.blessed

Even if it is just the leftover, grant me a little wine too, O saaqi; for the world is already receiving blessings from your threshold.

1.hair 2.adornment 3.pain, ache 4.thing 5.twists and turns, curls, agony and distress

When it dwells in your tresses it is a beautiful adornment, but in my heart it becomes torment, yet it’s the same thing, O saaqi.  The ‘it’ and the ‘same thing’ is pech o taab which can mean both curls and ‘agony and distress’.  This is a clever use of the two meanings of the same words.

1.courage, daring 2.forehead 3.likeness, qualities of 4.sun

Who has the courage to look upon you fully/directly? Your radiant brow is like the sun, O saaqi.  The beloved (or divine beloved) is too luminous to gaze upon directly. This evokes the mystical idea that divine beauty is overwhelming and inaccessible to the ordinary human eye.

1.kissing again and again 2.merit, spiritual reward for virtuous deeds

Pour the wine in ecstasy, kissing the cup again and again as you serve; quenching someone’s thirst is an act of virtue that will be rewarded, O saaqi.  This is a clever turn of mystical metaphor and moral appeal. The poet frames the act of offering wine (literal or metaphorical) as a virtuous deed, sanctifying indulgence as opposed to orthodox forbidding.

1.gaze 2.vastness 3.time and space, cosmos, creation 4.measure, examine, understand 5.abundance 6.radiance, manifestation 7.veil

How can human gaze contemplate and measure the vastness of creation, O saaqi, when your overwhelming radiance is itself a veil?  Here, the idea is that true reality is hidden not by darkness, but by an abundance of brilliance which blinds the eye; the (divine) beloved’s presence is so radiant it blinds rather than reveals. It critiques the intellect’s attempt to grasp the infinite.

1.near 2.reality 3.dream, illusion 4.state

If the beloved is near, dreams become real; if distant, even reality feels like a dream.

1.flame 2.grant 3.naseer (the poet) 4.exclusively engaged in 5.grief and restlessness

Grant me that one special flame (the flame of divine/universal love) to quench the fire (passion for union with the divine/beloved) of my heart; for naseer is consumed by grief and turmoil, O saaqi.

The post hijaab hai saaqi-naseeruddin naseer giilani appeared first on UrduShahkar.

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

https://urdushahkar.org/wp-content/uploads/2025/06/nsrglni-Khaak-e-dar-e-buu-turaab-hai-saaqi-audio.mp3

Recitation

خاکِ  درِ  بُوتُراب  ہے  ساقی  ۔  نصیر  گیلانی

۱

سُبُو  اُٹھا  کہ  شبِ  ماہتاب  ہے  ساقی

خروشِ  بربط  و  چنگ  و  رباب  ہے  ساقی

۲

پلا  شراب  کے  عہدِ  شباب  ہے  ساقی

ہر  اِک  گناہ  میں  غلطاں  ثواب  ہے  ساقی

۳

عطائے  بادہ  میں  تعجیل  کر  کہ  عمرِ  رواں

عِناں  گسستہ  و  پا  در  رکاب  ہے  ساقی

۴

کرم  میں  دیر  نہ  فرما  کہ  یہ  شبِ  ہستی

بہ  قدرِ  فرصتِ  رقصِ  حباب  ہے  ساقی

۵

حِجاب  کیسا،  تغافل  ہے  کیوں،  نظر  تو  اُٹھا

کہ  عہدِ  مستی  و  دورِ  شباب  ہے  ساقی

۶

وہ  جس  نے  پی  ہو  تری  مے  گسار  آنکھوں  سے

وہ  بے  نیازِ  عذاب  و  ثواب  ہے  ساقی

۷

ہر  ایک  قطرہ  ہے  آئینہ  دارِ  رنگِ  نشاط

ترا  کرم  وہ  برستا  سحاب  ہے  ساقی

۸

نگاہ  جم  نہ  سکی  اس  لئے  مظاہر  پر

وفورِ  جلوہ  تو  خود  اِک  حجاب  ہے  ساقی

۹

اُسے  بھی  بادۂ  حُبّ  نبی  عطا  کر  دے

نصیر  خاکِ  درِ  بُوتُراب  ہے  ساقی

ख़ाक-ए दर-ए बूतुराब है साक़ी – नसीर गीलानी

१

२

३

४

५

६

७

८

९

Click here for background and on any passage for word meanings and explanatory discussion. syed Ghulam naseeruddin naseer giilani (1949–2009), also known as pir naseeruddin naseer, was a distinguished pakistani sufi scholar, poet, and spiritual leader. he served as the custodian (sajjada nashin) of the golra sharif shrine near islamabad, a significant center of the chishti qadiri sufi order in pakistan.

syed Ghulam naseeruddin naseer giilani (1949–2009), also known as pir naseeruddin naseer, was a distinguished pakistani sufi scholar, poet, and spiritual leader. he served as the custodian (sajjada nashin) of the golra sharif shrine near islamabad, a significant center of the chishti qadiri sufi order in pakistan.

1.wine 2.night of 3.bright moon 4.sound 5.lute 6.harp 7.rabaab/sitaar

Bring out the wine and cup, for the moon is bright tonight, O saaqi; the sound of lute, harp, and rabaab fills the air, O saaqi.  In a mystical reading this could be the wine of love and the music could be mystical chants all representing a moment ripe for spiritual ecstasy and mystical trance.

1.period, time 2.youth 3.immersed 4.virtue

Pour the wine, for it is the time of youth, O saaqi; in every sin, the merit of virtue is immersed, O saaqi.  In a hedonistic interpretation, this appears to wave away the ‘sin’ of drinking because youth is a time for enjoyment and this pleasure is characterized as the virtue that does along with the sin.  There might be a mystical interpretation where the wine is that of mystic love and the intoxication it induces is the trance in the love of the divine and hence the virtue.

1.bestowing, granting 2.wine 3.delay 4.life 5.flowing, fleeting 6.free running, without reins 7.feet in stirrups

Do not delay the gift of wine, for life is fleeting, O saaqi; the steed of life is free to run with no reins and feet are in stirrups i.e., we are racing uncontrollably towards the end of life.  Again, this could be mystical wine of love.

1.kindness, generosity 2.perform, do, act 4.night 5.existence 6.in proportion to 7.time, opportunity 8.dance 9.bubble

Delay not your generosity, for this night of existence is but a brief moment like the fleeting dance of a bubble, O saaqi.

1.veil 2.indifference 3.glance, gaze, eyes 4.time, period 5.intoxication 6.period, era 7.youth

Why this veil, why such indifference – raise your eyes, for this is the era of rapture and youth, O saaqi.

1.intoxicating 2.unmindful 3.punishment 4.reward

The one who has drunk from your intoxicating eyes is unmindful of reward and punishment, O saaqi – divine love transcends heaven and hell. One who truly tastes divine beauty sheds concern for religious dualities of reward and sin.

1.drop 2.mirroring, reflecting 3.colour, character 4.joy 5.benevolence 6.raining 7.cloud

Every drop of wine is like a mirror reflecting the color of joy, your grace is like a pouring cloud, O saaqi.  In a mystical interpretation saaqi could be god him/herself.

1.settle, focus 2.manifestations 3.excess, numerous 4.manifestations, effulgence 5.veil

The seeker’s gaze could not focus on any of the manifestations, because their radiance itself was like a veil.

1.wine 2.love 3.messenger, mohammed 4.grant 5.pen-name 6.dust 7.door 8.one of the names of ali ibn-e abi-taalib

Grant him, too, the wine of the love of the messenger (of god), for naseer is but the dust at buu-turaab’s door, O saaqi.  Thus, it appears that the path to the love of mohammed, for this seeker, is through the door/mediation of ali ibn-e abi taalib.

The post Khaak-e dar-e bu-turaab hai saaqi-nasiir giilani appeared first on UrduShahkar.

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

https://urdushahkar.org/wp-content/uploads/2025/05/joshm-josh-e-sahr-Khez-audio.mp3

Recitation

جوشِ  سحر  خیز  ۔  جوشؔ  ملیح  آبادی

۱

شیخ  اور  خلشِ  بندگی  اور  زحمتِ  پرہیز

میں  اور  مئے  دیرینہ  و  معشوقۂ  نوخیز

۲

اللہ  رے  اُس  دشمنِ  راحت  کا  تلوّن

گل  بانگِ  اماں  ہے  تو  کبھی  شورشِ  چنگیز

۳

کہسار  میں  تیشے  کی  صدا  گونج  رہی  ہے

افسوس  ہے  اے  زمزمۂ  عشرتِ  پرویز

۴

اللہ  ری  اُس  فتنۂ  دوراں  کی  جوانی

خوں  ریز  و  شرر  بیز  و  جنوں  خیز  و  دلآویز

۵

اے  گیسوئے  شب  رنگ  وہی  نکہتِ  فردوس

اے  نرگسِ  مخمور  وہی  ساغرِ  لبریز

۶

رقصاں  رخِ  محبوب  میں  ہے  صبح  کی  خنکی

بیدار  بھی  ہو  خواب  سے  اے  جوشِ  سحر  خیز

जोश-ए सहर खेज़ – जोश मलीहाबादी

१

शैख़ और ख़लिश-ए बंदगी और ज़हमत-ए परहेज़

मैं और मय-ए देरीना ओ माशूक़ा-ए नौख़ैज़

२

अल्लाह रे उस दुश्मन-ए राहत का तलव्वुन

गुल बांग-ए अमां है तो कभी शोरिश-ए चंगेज़

३

कोहसार में तीशे की सदा गूंज रही है

अफ़्सोस है अए ज़मज़मा-ए इश्रत-ए परवेज़

४

अल्लाह रे उस फ़ित्ना-ए दौरां की जवानी

खूं-रेज़ ओ शरर बेज़ ओ जुनूं ख़ेज़ ओ दिलआवेज़

५

अए गैसु-ए शब-रंग वही निक्हत-ए फ़िर्दौस

अए नर्गिस-ए मख़्मूर वही साग़र-ए लबरेज़

६

रक़्सां रुख़-ए महबूब में है सुबह की ख़ुनकी

बेदार भी हो ख़्वाब से अए जोश-ए सहर ख़ेज़

Click here for background and on any passage for word meanings and explanatory discussion. josh malihabadi (1898-1982) is called shaa’er-e inqelaab, poet of change/revolution. He is very secular and nationalistic in his writings and rebels against orthodoxy. His range of language and vocabulary is simply amazing. He has written extensively about the beauty of dawn. His collection of nazm/Ghazal and rubaaii can be accessed both under the poet’s name and from the Theme Index, ‘jalva-e sahr’. This nazm/Ghazal is full of playfulness, exquisite turn of phrase and great musicality.

josh malihabadi (1898-1982) is called shaa’er-e inqelaab, poet of change/revolution.  He is very secular and nationalistic in his writings and rebels against orthodoxy.  His range of language and vocabulary is simply amazing.  He has written extensively about the beauty of dawn.  His collection of nazm/Ghazal and rubaaii can be accessed both under the poet’s name and from the Theme Index, ‘jalva-e sahr’.  This nazm/Ghazal is full of playfulness, exquisite turn of phrase and great musicality.

1.irritation 2.servitude, devotion 3.pain, inconvenience 4.abstinence 5.wine 6.old 7.beloved 8.newly blossomed, young

The shaiKh feels irritation and inconvenience at having to pray five times (or more) a day and remain abstinent – fasting and not drinking wine.  Not only does this point to the hardship of ritualistic observance but it might also hint at hyporcrisy- the shaiKh does not want to do this; he is doing it by force for the world to see and to maintain his income.  The shaiKh is being made fun of.  And the poet- he is uninhibited, enjoys old wine and the company of a young beloved.  Not only does this come naturally to him, it is also free of hypocrisy.

1.rest, comfort 2.fickleness, changing 3.call, cry 4.protection, safety 5.tumult, agitation 6.tyrant, tyrannical power

‘dushman-e raahat’- the enemy of rest/comfort is the beloved.  By god, the changing mood of the unpredictable beloved- one moment she calling for peace and another moment raising agitation like a tyrant.

1.hills 2.pickaxe, chisel 3.sound 4.echoing 5.alas 6.music 7.luxury 8.king, husband of shirin

This has reference to the story of shiriN-farhaad.  parvez was the king married to shirin.  farhaad, a sculptor was hired to work in the palace.  shiriN and farhaad fall in love with each other.  farhaad pesters parvez to divorce her so she can marry him.  parvez sets him an impossible task/condition, asking him to dig a channel through the mountain and bring a river to the palace for shiriN to bathe in.  Like a madman, mad with passion, farhaad sets about his task, the sound of his pickaxe echoing in the hills.  He is about to succeed.  In the second misra the poet says-alas (as a warning to parvez), the musical opulent, pleasures of parvez i.e., not only are these going to end, but the contrast drawn between this opulence/laziness and the echoing sounds of the pickaxe is wonderful.

1.mischief 2.times, present period 3.blood spattering 4.raining sparks 5.passion raising 6.heart ravishing

‘fitna-e dauraaN’ is the beloved.  By god, the budding youth of that mischief of the times; that heart ravishing beauty which is shedding blood, raining sparks, raising passions.

1.hair 2.colour of the night, dark 3.fragrance 4.heaven 5.narcissus- analogue for beautiful eyes 6.intoxicating 7.cup 8.brimming

These are just exquisitely musical phrases strung together in effusive praise of the beloved’s beauty.  Dark hair, heavenly fragrance, intoxicating eyes and brimming cup of wine (which can also be symbolic of intoxicating eyes).

1.dancing 2.face, looks 3.beloved 4.dampness, dew 5.wake up 6.sleep 7.pen-name of the poet 8.one who rises at dawn

Here the mahboob is the dawn whose face is emerging in the early light.  This face shimmers and dances in the damp dew.  josh, known to be an early riser, who went on long morning walks, calls upon himself to rise from his sleep and witness this beauty.

The post josh-e sahr-Khez-josh malihabadi appeared first on UrduShahkar.