….na junoon raha na pari rahi - when neither you exist nor I exist It is hard to translate classical poets. This ghazal of Siraj is like a flower, full of beauty and fragrance that one should smell and enjoy and not dissect. …Siraj Aurangabadi was one of the earlier poets of Urdu who came after Wali Dukkani. According to his biography for years, he was in a state of trance and used to remain naked. Khabar e-tahayyur-e-ishq is one of the his most famous Ghazals. Khabar-e-tahayyur-e-ishq sunn, na junoon raha na pari rahi Na toh tu raha na toh mein raha, jo rahi so be-khabari rahi Learn oh absorbing love that neither the obsession (for the beloved) is left nor and the object (pari) of love survived. The only thing that is left is a state of self-unconsciousness: where neither you exist nor I exist. Shah-e-bekhudi ne ataa kia, mujhay ab libas-e-barahanagi Na khirad ki bakhiyagari rahi, na junoon ki pardadari rahi My beloved (shah-e-bekhudi is a reference to the beloved. Knowing what little I know about Siraj I am leaning towards God as his object of love rather then a worldly being) has bestowed me with a dress of nakedness (libas-e-barahanagi). Neither the intellect (khirad) can repair it nor does the insanity (junoon) rip it. Meaning what a dress (nakedness) my beloved has conferred upon me! I am now free from the trouble of ripping it or mending it (depending on the mental state I am in). My focus is my beloved not my own appearance or even existence. Chali simt-e-ghaib se aik hava, ke chaman zahoor ka jal gaya Magar aik shakh-e-nihal-e-gham, jise dil kahe so hari rahi A breeze came from the outer space (simt-e-ghaib) and burned the entire garden of existence (zahoor) but a branch of the tree of sorrow (nihal-e-gham) that is called heart remained green. Since in the first line poet is referring to a wind coming from the direction of God (ghaib) that has burned the whole existence (chaman) it can be assumed that tree of sorrow is a symbol of the poets own being. In the burned garden of existence he stood like a sad tree. Nothing grows on that tree except sadness, caused by the separation from his beloved. Now that entire existence is gone, only the abode of the beloved (heart) is survived. Nazar-e-taghaful-e-yaar ka, gila kis zuban se bayan karoon Ke sharab-e-sad-qadaah aarzu, khum-e-dil mein thi so bhari rahi I am speechless (kis zuban). How can I complain the indifferent and uncaring glances (nazar-e-taghaful-e-yaar) of my beloved? After reading, the second line it is clear that he trying to say that I cannot complain about those cold looks or eyes that have granted me so much. I am indebted to those eyes. Why? My heart is brimming with his desire (aarzu) as if a vessel (khum) is filled with hundred goblets of wine (sharaab-e-sad-qadaah). Woh ajab ghari thi mein jis ghari, liya dars nuskha-e-ishq ka Ke kitab aql ki taaq main, jyun dhari thi tyun hi dhari rahi In Urdu poetry, reason (aql-o-khirad) the product of mind is considered a source of selfishness and as it causes a person to make calculated move; as against altruistic emotions that come out of heart. A thoughtful person thinks about the consequences before taking any action. That is why it is assumed that a selfless love is motivated by heart and not mind. For that reason love and brain are just incompatible. Mind is deceitful, untrustworthy, selfish and devious whereas heart is pure, untainted and selfless. As Iqbal said: bekhatar kuud para aatishe-namrood mein ishq aql thi mehvi-tamasha-e-lab-baam abhi That is what Siraj is saying that at that strange moment when I started taking lesson in love (dars-e-nuskha-e-ishq) I left my intellect or brain (kitaab-e-aql- book is synonymous with intellect as one needs brain to read or write) in an alcove, where it is lying ever since. Tere josh-e-hairat-e-husn ka, asar iss qadar so yahan hua Ke na aayine main jila rahi, na pari kuun jalva gari rahi Bewildered by your beauty (Josh-e-hairat-e-husn), I had such a mark on my heart (yahan is a pointer towards the heart) that the heart (aayina means heart) has lost all its shine (the basic quality of a mirror) and angel (pari is used as simile to refer profound beauty) had no beauty left to reveal. (“soâ€� means se and “kuunâ€� means ko). Kiya khak-e-aatish-e-ishq ne dil-e-benava-e-Siraj ko Na khatar raha na hazar raha, magar aik be-khatari rahi The fire of love (aatish-e-ishq) has burned the voiceless heart (dil-e-benava) of Siraj to the ashes. There is no feeling of vulnerability or threat left. Only freedom from fear (be-khatari) is left. (As Iqbal has used the word bekhatar: bekhatar kood para aatish-e-namrood mein ishq.) esp thanks - EMran BAjwa
Thanks a lot for translation, somehow I knew the raga in this qwaili by Farid and Abu gave amazing sense and meaning though I wanted to experience true meaning by literal translation. I don't know how many times I have listened and each time I get better meaning, and this description is extremely helpful. I believe that Siraj Hyderbadi would have experienced something so ecstatic that he wanted to share and labz just followed him - this makes sufi poet very special. Farid Jii has done phenomenal work to start with simpler urdu which catches mind easily and than he pours his soul in actual ghazal. This way he is doing noble job of spreading richness of ruhani andaz these sufi poets had. Khuda inhe salamati bakhshe aur ye aise hi ruhaniyaat barasain...
Some Urdu Critics consider this Ghazal among Top 5 Urdu Ghazals. Some think it is obe of Top 3 Ghazals. And Most of them believe it is the Only Ghazal in Urdu Literature that contains the most of the elements which, are essential for a great Urdu Ghazal. Every single verse of this masterpiece is derived from the Literature Paradise.
Oh khuda kya kalaam hai ,what a rendition, Mashaallah.......Was fortunate to hear him live last month at Qutub Shahi Heritage Park,Hyderabad ,.....the whole atmosphere was just mesmerising and intoxicating.....
by far one of the most profound ghazals in urdu that expound on the nature of ishq, which takes a rather interesting journey of meanings through the ghazal....intially, it is a metaphor for desire and attachment.....hence the association with junoon..madness and passion..and pari..the object of desire here....but then the poet says how it we should really see it.... Siraj sahib says that let the ishq that you harbor not be the mere desire to possess...because that doesn't leave you, or me, the way we were intended to be by the almighty....possessing anything, only leads to anxiety, ego,and eventually disappointment when you are bound to lose it anyways.... . let the ishq you seek be that of liberation....let the shah-e-bekhudi, gift you the libaas-e-baraahnagi.....meet yourself naked, without those trappings of ego, don't get sewn up within random logic (khiraad ki bakhiyaa garii) and reasons, and shed that veil of passion and madness (junoon ki pardaa darii) ...... The more one listens to this piece of work, the more one learns of the futility of desire, and possession......after all, the only winner is the one who loses it all in order to meet himself/herself within, in abject surrender seeking the eternal light.....
Rumi marvels at that one lesson of love that stood him face to face with the ecstasy of pure Love , and he arrived at the state of un-learning. There was nothing but the vision of the Beautiful One and His love.
❤️اعوذباللہ من الشِیطٰنِ الرَّجِیم بسم اللہ الرحمن الرحیم❤️ اللّه اللّه اللّه اللّه اللّه اللّه اللّه اللّه اللّه اللّه اللّه ❤️🌺🌷💐سبحان اللہ و بحمدہٖ سبحان اللہ العظیم 💐🌷پاکستان زندہ آباد افواج پاکستان زندہ آباد پاکستان پائیندہ باد اسلام زندہ آباد اللَّهُمَّ عزالاسلام والمسلمین اللھم عزالاسلام والمسلمین اللھم عزالاسلام والمسلمین اللھم عزالاسلام والمسلمین اللھم عزالاسلام والمسلمین آمین یا رب العالمین آمین یا ستار یاغفار 🇵🇰🇵🇰🇵🇰🇵🇰🇵🇰🇵🇰🇵🇰🇵🇰
Na junoon raha na pari rahee is a very nice songIt is a fully sufiana Kalam like (assalatu mirajul momayneen assamaoo mayrajul ashayqeen) Muhammad Amir Shehzad noshahi qadri
comment? what comment? no comments.. can anybody feel and know the depth of this kalam? Shhh It's FANA FI ALLAH.. IT'S ISHQ ISHQ ISHQ SO NO COMMENTS.. BECAUSE AQAL CAN'T REACH THERE ONLY HEART AND SOUL CAN REACH THERE..
yar mera kahne ka matlb tha jab banda ye sab kuxch khud mushahida karta ha tu sab kuch smjh ajata ha for example ap theory yad kar kay enginear ban jaiu magr jab al interview deney jaty hi sab sy pahly wo apsy apka expireance puchty hain srf theory yad kar kay buildings nahi khari hua karti
کلام از دير مغان آيم بي گردش صهبا مست در منزل لا بودم از باده ي الا مست دانم که نگاه او ظرف همه کس بيند کرد است مرا ساقي از عشوه و ايما مست وقت است که بگشايم ميخانه ي رومي باز پيران حرم ديدم در صحن کليسا مست اين کار حکيمي نيست دامان کليمي گيرد صد بنده ي ساحل مست يک بنده ي دريا مست دل را بچمن بردم از باد چمن افسرد ميرد بخيابانها اي لاله ي صحرا مست از حرف دلاويزش اسرار حرم پيدا دي کافر کي ديدم در وادي بطحا مست سينا است که فاران است؟ يارب چه مقام است اين؟ هر ذره ي خاک من چشمي است تماشا مست شاعر : مشرق حضرت علامه اقبال رح
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اللهم صل على سيدنا محمد وعلى آل سيدنا محمد و بارك وسلم.
….na junoon raha na pari rahi - when neither you exist nor I exist
It is hard to translate classical poets. This ghazal of Siraj is like a flower, full of beauty and fragrance that one should smell and enjoy and not dissect. …Siraj Aurangabadi was one of the earlier poets of Urdu who came after Wali Dukkani.
According to his biography for years, he was in a state of trance and used to remain naked. Khabar e-tahayyur-e-ishq is one of the his most famous Ghazals.
Khabar-e-tahayyur-e-ishq sunn, na junoon raha na pari rahi
Na toh tu raha na toh mein raha, jo rahi so be-khabari rahi
Learn oh absorbing love that neither the obsession (for the beloved) is left nor and the object (pari) of love survived. The only thing that is left is a state of self-unconsciousness: where neither you exist nor I exist.
Shah-e-bekhudi ne ataa kia, mujhay ab libas-e-barahanagi
Na khirad ki bakhiyagari rahi, na junoon ki pardadari rahi
My beloved (shah-e-bekhudi is a reference to the beloved. Knowing what little I know about Siraj I am leaning towards God as his object of love rather then a worldly being) has bestowed me with a dress of nakedness (libas-e-barahanagi). Neither the intellect (khirad) can repair it nor does the insanity (junoon) rip it. Meaning what a dress (nakedness) my beloved has conferred upon me! I am now free from the trouble of ripping it or mending it (depending on the mental state I am in). My focus is my beloved not my own appearance or even existence.
Chali simt-e-ghaib se aik hava, ke chaman zahoor ka jal gaya
Magar aik shakh-e-nihal-e-gham, jise dil kahe so hari rahi
A breeze came from the outer space (simt-e-ghaib) and burned the entire garden of existence (zahoor) but a branch of the tree of sorrow (nihal-e-gham) that is called heart remained green. Since in the first line poet is referring to a wind coming from the direction of God (ghaib) that has burned the whole existence (chaman) it can be assumed that tree of sorrow is a symbol of the poets own being. In the burned garden of existence he stood like a sad tree. Nothing grows on that tree except sadness, caused by the separation from his beloved. Now that entire existence is gone, only the abode of the beloved (heart) is survived.
Nazar-e-taghaful-e-yaar ka, gila kis zuban se bayan karoon
Ke sharab-e-sad-qadaah aarzu, khum-e-dil mein thi so bhari rahi
I am speechless (kis zuban). How can I complain the indifferent and uncaring glances (nazar-e-taghaful-e-yaar) of my beloved? After reading, the second line it is clear that he trying to say that I cannot complain about those cold looks or eyes that have granted me so much. I am indebted to those eyes. Why? My heart is brimming with his desire (aarzu) as if a vessel (khum) is filled with hundred goblets of wine (sharaab-e-sad-qadaah).
Woh ajab ghari thi mein jis ghari, liya dars nuskha-e-ishq ka
Ke kitab aql ki taaq main, jyun dhari thi tyun hi dhari rahi
In Urdu poetry, reason (aql-o-khirad) the product of mind is considered a source of selfishness and as it causes a person to make calculated move; as against altruistic emotions that come out of heart. A thoughtful person thinks about the consequences before taking any action. That is why it is assumed that a selfless love is motivated by heart and not mind. For that reason love and brain are just incompatible. Mind is deceitful, untrustworthy, selfish and devious whereas heart is pure, untainted and selfless. As Iqbal said:
bekhatar kuud para aatishe-namrood mein ishq
aql thi mehvi-tamasha-e-lab-baam abhi
That is what Siraj is saying that at that strange moment when I started taking lesson in love (dars-e-nuskha-e-ishq) I left my intellect or brain (kitaab-e-aql- book is synonymous with intellect as one needs brain to read or write) in an alcove, where it is lying ever since.
Tere josh-e-hairat-e-husn ka, asar iss qadar so yahan hua
Ke na aayine main jila rahi, na pari kuun jalva gari rahi
Bewildered by your beauty (Josh-e-hairat-e-husn), I had such a mark on my heart (yahan is a pointer towards the heart) that the heart (aayina means heart) has lost all its shine (the basic quality of a mirror) and angel (pari is used as simile to refer profound beauty) had no beauty left to reveal. (“so� means se and “kuun� means ko).
Kiya khak-e-aatish-e-ishq ne dil-e-benava-e-Siraj ko
Na khatar raha na hazar raha, magar aik be-khatari rahi
The fire of love (aatish-e-ishq) has burned the voiceless heart (dil-e-benava) of Siraj to the ashes. There is no feeling of vulnerability or threat left. Only freedom from fear (be-khatari) is left. (As Iqbal has used the word bekhatar: bekhatar kood para aatish-e-namrood mein ishq.)
esp thanks - EMran BAjwa
Awesome explanation. Jazakallah
beautiful
Thanks a lot for translation, somehow I knew the raga in this qwaili by Farid and Abu gave amazing sense and meaning though I wanted to experience true meaning by literal translation. I don't know how many times I have listened and each time I get better meaning, and this description is extremely helpful. I believe that Siraj Hyderbadi would have experienced something so ecstatic that he wanted to share and labz just followed him - this makes sufi poet very special.
Farid Jii has done phenomenal work to start with simpler urdu which catches mind easily and than he pours his soul in actual ghazal. This way he is doing noble job of spreading richness of ruhani andaz these sufi poets had. Khuda inhe salamati bakhshe aur ye aise hi ruhaniyaat barasain...
very nice.
Mujhe, otho ji, thanks from the heart.
Magar ek shakh-e-nihaal-e-gham jisy dil kahein wo harri rahi ❤️
Some Urdu Critics consider this Ghazal among Top 5 Urdu Ghazals. Some think it is obe of Top 3 Ghazals. And Most of them believe it is the Only Ghazal in Urdu Literature that contains the most of the elements which, are essential for a great Urdu Ghazal. Every single verse of this masterpiece is derived from the Literature Paradise.
Only the bekhud knows what he is singing
Good student of Javed Sahab! 💐
Who is Javed sahab ?@@goven101
Oh khuda kya kalaam hai ,what a rendition, Mashaallah.......Was fortunate to hear him live last month at Qutub Shahi Heritage Park,Hyderabad ,.....the whole atmosphere was just mesmerising and intoxicating.....
by far one of the most profound ghazals in urdu that expound on the nature of ishq, which takes a rather interesting journey of meanings through the ghazal....intially, it is a metaphor for desire and attachment.....hence the association with junoon..madness and passion..and pari..the object of desire here....but then the poet says how it we should really see it....
Siraj sahib says that let the ishq that you harbor not be the mere desire to possess...because that doesn't leave you, or me, the way we were intended to be by the almighty....possessing anything, only leads to anxiety, ego,and eventually disappointment when you are bound to lose it anyways.... . let the ishq you seek be that of liberation....let the shah-e-bekhudi, gift you the libaas-e-baraahnagi.....meet yourself naked, without those trappings of ego, don't get sewn up within random logic (khiraad ki bakhiyaa garii) and reasons, and shed that veil of passion and madness (junoon ki pardaa darii) ......
The more one listens to this piece of work, the more one learns of the futility of desire, and possession......after all, the only winner is the one who loses it all in order to meet himself/herself within, in abject surrender seeking the eternal light.....
please listen to Ahmed Javed Sahab on this ghazal..,.
+Aadarsh Kadambi ,very good interpretation of this kalaam.......
great
wonderful evaluation dear
beautifully put
This repetition of verses have all the ability of taking you to the mysterious depths of the other world. Wonderful rendition.
Jo kalam dil men Allah Ki muhabat paida Kary us ka sila Allah hi ap ko dega. Masha Allah hamari dua hy Allah ap ko Abad rakhy ameen
Rumi marvels at that one lesson of love that stood him face to face with the ecstasy of pure Love , and he arrived at the state of un-learning. There was nothing but the vision of the Beautiful One and His love.
If you just listen to one performance in one year...make sure it's this one..
Awesome rendition of one of best ghazals in the urdu literature expressing absolute and undaunting supremacy of love in the garb of mystical genre.
wa wa subhanullah kiya awaz hai ,
ya wahdat ul wajood ka muqam , tasawoof pe qurban ho jawaon
Listening this live is a great joy. Both Farid Ayaz n Abu Muhammad were at their best... Ecstatic moments...
They have sung it on different occasions but this is the best version
Subhan Allah.
Beautiful words to solace the heart.
When the heart burns words burn.
Great.
Kya kahna, ustad ji!!!
Master piece
proud i m Muslim
Absolutely beautiful... जबां ख़ामोश और लफ़्ज़ गुम... न सुरूर रहा न ग़ुरूर ... कुछ रहे तो कहे ।
Ishq ki hyranyan kya kehne
Uff kya baat hai! Words fail me.
indescribable... Thanks
the most awesome and spiritual qawali ive ever heard.
A mind boggling rendition of mind boggling poetry
what can i say after listing this out standing kalaam...................simply Awesome.
difficult to understand some lines but totally mesmerising
bohat ache wah wah khoob
no words to explain kya baath hai bohoth kkhoob
speechless
wah na to tuu raha na main main rah rahi be khabri rahi haq kmal kalam asst.
Rungatain kitni cherhi rung tumhara lay ker.
Hum kya say kya huay naam tumhara lay ker.
sudd salam peer'an-e Siraj aurangabadi, the poet of this Ghazal.
Mashallah
Subhan'Allah, bohat umda
❤️اعوذباللہ من الشِیطٰنِ الرَّجِیم بسم اللہ الرحمن الرحیم❤️ اللّه اللّه اللّه اللّه اللّه اللّه اللّه اللّه اللّه اللّه اللّه ❤️🌺🌷💐سبحان اللہ و بحمدہٖ سبحان اللہ العظیم 💐🌷پاکستان زندہ آباد افواج پاکستان زندہ آباد پاکستان پائیندہ باد اسلام زندہ آباد
اللَّهُمَّ عزالاسلام والمسلمین اللھم عزالاسلام والمسلمین اللھم عزالاسلام والمسلمین اللھم عزالاسلام والمسلمین اللھم عزالاسلام والمسلمین آمین یا رب العالمین آمین یا ستار یاغفار 🇵🇰🇵🇰🇵🇰🇵🇰🇵🇰🇵🇰🇵🇰🇵🇰
Wahhh. Kiya kehne...❤️🙏🏻
Excellent keep going god bless you
What a treat....took me above the cloud.....!
Best song ever I heard love quwali sir
Xbrdst
کیا بات ھے - بہت خوب -
Wahh Wahh Kiya Baat Hai.
buht khub kia bat hai.urdu. oar farssi hai.
اردو ہے بھائ
this qawali makes me cry :'(
exactly.... it brings tears in eyes
Me tooo
Loved it absolutely!!
behtreen aur bahot behtreen!
zabrdast bohat khoob
I've been listening this kalam since 4 years
Na junoon raha na pari rahee is a very nice songIt is a fully sufiana Kalam like (assalatu mirajul momayneen assamaoo mayrajul ashayqeen) Muhammad Amir Shehzad noshahi qadri
واہ واہ کیا بات ھے
childish to Transcendent Sublime Love. Wahh! absolutely beautiful poetry, musical composition and singing.
Roy e khud ra janib e Dildaar kun
Nice 👌
Bohat umda
Wha wha wha ....
its my favourite kalam
Chaman "Zahoor" ka, and not "Suroor" ka. Means "Existance" and not "Pleasure"
Thanks...main aaj tak saroor hi padta tha
Haq hai ji
Chaman suroor ka Jal.
Jisey Dil kahey so haari rahi.. ❤❤❤
Aleena Shafaat zuhoor ka
@@BeyondBric ahaan
Speecless !!
Intoxication !
Lajawab kalaam be missal adaegi
Wah g wah. 👌👌
11:45 the fire of love burned to ashes
Speechless sung
Chali simt-e-ghaib se aik Hava, Ke chaman suroor ka jal gaya💔
aalaaaa😢
Maria Soomro 👍
Soz e nihan Hana e Dil
Zabardast kalam
SUBHANALLAH
subhanallah
farsi ashar bhi
iski tashreeh to nhi smjh I
mgr ye Dil py lgte hy
comment? what comment? no comments.. can anybody feel and know the depth of this kalam? Shhh It's FANA FI ALLAH.. IT'S ISHQ ISHQ ISHQ SO NO COMMENTS.. BECAUSE AQAL CAN'T REACH THERE ONLY HEART AND SOUL CAN REACH THERE..
yup thats why i coment 1 year ago
Wo ajab ghari thi ke jis ghari
Liya dars nukhsa e ishq ka
Ke kitaab akal ki takh par
Jiyu dhari thi tiyu hi dhari rahi
KHabar-e-tahayyur-e-ishq
ख़बर-ए-तहय्युर-ए-इश्क़ خبر تحیر عشق
premonition/revelation of the wonder of love
इश्क़ की विस्मयकारिता का हाल
awesome kalaam....
آن للله و آن الیه راجعون
Ma sh Allah
My favourite Kalam
booht khub ahh
kamaal.umdaa
Jo rahi so bus be khabri rahi♡♡♡♡
SPLENDID !
Bhut khub h
Excellent.
Wah wa
So spiritual and amazing
V good
- when neither you exist nor I exist --
woh ajeb ghar thi.....waqai
Subhan ALLAH
Masaallah
Bahut khoob,but some translations are missing,plz add them I request.
Haq Ha
excellent
Vry nicce.....
This is totally beautiful!!!!
Awesome
all time favorite
Nimra khan same here
Perfect
Brilliant ! Where can I get the MP3?
جتنی مرضی ٹرانسلیشن کرتے رہو سمجھ میں نہیں آئے گا سمجھ میں تب آئے گا جب خود کو فنا کر کے دیدار کو جاؤ گے عالم لاہوت میں
Wah wah zikr se ho ga ye log nasoot me reh kr sunty hain
😀😂😂wahh kya bat kahi h sahab
ایک احساس ھی حاصل ھو جائے وھی بہت ھے۔
yar mera kahne ka matlb tha jab banda ye sab kuxch khud mushahida karta ha tu sab kuch smjh ajata ha
for example ap theory yad kar kay enginear ban jaiu magr jab al interview deney jaty hi sab sy pahly wo apsy apka expireance puchty hain srf theory yad kar kay buildings nahi khari hua karti
bhai lahot ka matlab
Amazing
کلام
از دير مغان آيم بي گردش صهبا مست
در منزل لا بودم از باده ي الا مست
دانم که نگاه او ظرف همه کس بيند
کرد است مرا ساقي از عشوه و ايما مست
وقت است که بگشايم ميخانه ي رومي باز
پيران حرم ديدم در صحن کليسا مست
اين کار حکيمي نيست دامان کليمي گيرد
صد بنده ي ساحل مست يک بنده ي دريا مست
دل را بچمن بردم از باد چمن افسرد
ميرد بخيابانها اي لاله ي صحرا مست
از حرف دلاويزش اسرار حرم پيدا
دي کافر کي ديدم در وادي بطحا مست
سينا است که فاران است؟ يارب چه مقام است اين؟
هر ذره ي خاک من چشمي است تماشا مست
شاعر : مشرق حضرت علامه اقبال رح
allha allha allha