Monday, December 28, 2009

Noha Ba Kunan....Karachi, December 2009!

Meherzaidi..The Poet.

(I write this poem in the genre of Noha, lamenting poem, for all those who lost their lives in Karachi, Muzaffarabad and other areas of Pakistan,especially the children and young people! and yesterday on the holy Ashura e Muharram).
یہ کیسی گذری ہے اس سال میری شب عاشور 
تمام زخم پسماند گان ہوے تازہ 
تمام فصل  بہاراں جو خون خون ہوئی 
وہ آج نوحہ کناں ہیں میرے جلے گھر پر 

یہ میرے بند دل زنداں کے اسیر 
کھلیں تو میں تجھ سے ایک بات کہہوں 
ابھی تو چلنا شروع ہوا تھا حسین 
ابھی تو مقتل دل میں فاصلہ تھا ضرور 
ابھی علی اصغر تھا کھڑا رہ دل پر 
ادا تھی اس کی معصو میت  ہی ضرور 
امڈ رہیں تھیں غم شام سے آنکھیں 
محو بہ جام شہادت پر امید و سرور 

ابھی ابھی تو چلا تھا یہ قافلہ دل 
یہ کس طرح  سے صیاد نے کیا ہے یہ وار 
کہ میرا محل بن گیا ہے اک پل میں 
صولی دام از پنجرہ دار 

کہاں سے لاؤں وہ سویرا  وہ آسمان حسین 
جو میرے پاک وطن کا مقدّر بننا تھا 
جو چل کے اس صحرا را شاہرہ پر 
دیار ارم ازل کو جاتا تھا 

کہاں کھڑی ہوں سکینہ 
کہاں ہوں میں حیران 
یہیں جلا تھا میرا خوابناک خیمہ 

یہ کیسا گزرا ہے اس سال میرا عاشور 
کہ تیری یاد سے ہے نہ جدا میرا نوحہ 
میں خاک سر میں آبلہ پا تیری رہ میں 
یہ رہگزر تو نہیں جہاں پی جانا تھا 

تمام دل یہ سوچتے ہونگے 
تمام آنکھیں یونہی اشکبار ہوئیں 
کہ یہ کس کی نظر لگی تجھ کو 
اس شب عاشور 

اے میرے چمن لالہ و یاقوت و نور 
میں تیرے دشت  میں یونہی پا بہ سلاسل بھی چلوں 
میں تیرے عشق میں کٹا و ں  یونہی پا و سر 

یہ میرا عہد متزلزل ہے اس سال 
میں تیری آزادی دل کا یہ الم
 یونہی کرتی رہوں بلند 
با پاے اکبر و حسین 
میں یونہی ہر سال 
بعد مہ و سال 








Yeh Kaisee Guzree Hai Is Saal Mere Shabe Ashur
Tamam Zakhm Pas Mandagan Huwaey taaza
Tamaam Fasle Baharn Jo Khoon Khoon Huwee
Woh aaj Noha Kunaan Hain
Mere jale Ghar Par!

Yeh Mere Band Dil-e Zindan Ke Aseer,
Khulain To Mein Tujh Se Ek Baat Kahoon,
Abhi To Chalna Shuru Huwa Tha Hussain,
Abhi To Maqtale Dil Mein Fasla Tha Zaroor,
Abhi Ali Asghar Tha Khara Rahe Dil Par,
Ada Thi Us Ki Masoomiyat Hi Zaroor!
Umad raheen Theen ghame shaam se Aakhein
Mehv Ba Jaame Shahadat, Pur Umeed Wa Suroor!

Abhi Abhi To Chala Tha Yeh Qafila -e Dil,
Yeh Kis Tarah Se Sayyad Ne Kiya Hai Yeh Waar?
Ke Mera Mahal Ban Gaya He Ek Paal Mein
Suli-e-Dam , Az Pinjra-e  Daar!

Kahan Se Laoon Woh Sawera, Woh Aasmaan hussain?
Jo Mere Paak Watan Ka Muqaddar Ban'na Tha!
Jo Chal Ke Is Sehra Ra Shahrah Par,
Diyare Irm-e Azal ko Jaata Tha!

Kahan Kharee Hoon Sakeena
Kahan Hoon Mein Hairaan?
Yaheen Jala Tha Mere Khuwabnak  Khema!

Yeh Kaisa Guzra Hai Is Saal Mera Ashur?
Keh teri Yaad Se Hai Na Juda Mera Noha!
mein Khak sar, Mein Abla Pa Teri Rah Mein,
Yeh rehguzar To Woh Naheen,
Jahan Pe Jaana Tha!

Tamam Dil Yeh Sochtay Hongey?
Tamam Aankhein Younhi Ashkbar Huween,
Keh Yeh Kis Ki Nazar Lagi Tujhko,
Is Shabe  Ashur!
Aye Mere Chamane Lala Wa Yaqoot Wa Noor!
Mein Tere Dasht Mein Younhi Pa Ba Salasil Bhi Chaloon,
Mein Tere Ishq Mein Kataoon Yuonhi Khakpa Wa Sar!
Yeh Mera Ehde Mutalzal Hai Is Saal
Mein Teri Azaadi-e-Dil Ka Yeh Alam,
Youheen Karti Rahoon Buland
Ba Pae Akbar Wa Hussain!
Mein Younhee Har Saal, Baad, Ma -o -Saal!

Translation:
Oh, how I lament this year shabe Ashur?
All my healed wounds have opened up!
All my spring time, is splattered with blood.
Those that are lamenting my burnt abode,
I shall open my heart to you when,
This enslaved  tongue of mine  is  set free!
Only  thence had Hussain started his journey
Only thence had this journey of the heart started!

Oh, how has the entrapper attacked?
That my palace has become but a prison!
Where do I bring the light of Dawn?
Oh, where do I bring that enlightened sky,
Oh Hussain!
That was to be the destiny of my  holy land!
That which was to be treaded , this desert like  path
Was to reach the Eternal Garden of Erum!

Wail, where do I stand O, my Sakeena!
Where do I stand stupified!
This is the place ! oh, this is the place,
Where my dreamlike tent is burnt!

Oh, how has been this year my Ashur!
That my noha(lament) is not seperated,
Nor parted from your memory!
I am with dust on my head, boils on my feet,
In your way, path of love!
Oh this was not the path that was to be treaded to reach you!

All the hearts would be thinking!
All the eyes would be tearing,
Who has usurped the joys of love?
Who has cast the evil eye?
On this Shab-e -Ashur!

Oh my Garden of Roses, yaqoot,and light!
I should always walk even if my feet are enchained ,
In your way.
I should be beheaded in your Love, my dust adorned head, my bleeding feet!
This is my unshakeable pledge this year,
That I should hold high the Flag of your freedom,
In the feet of  Akbar, the flag bearer, and Hussain!
That I do this deed this year, and year after year!

Oh, Who Burns My Garden?

Anjum Zia,,, The Poet!(This poem was written in 1992, stands true today.)
Watan Ki Rah Mein Kante Bicha Diye Kisne?
Bharee Bahar Mein sholey Ugga Diye Kisne?

Jinhe Zameen Ko Rashke Falak Banana Tha,
Woh Tabnak Sitarey Bujha Diye Kisne?

Yeh Shehre Noor Ke Ehle Nazar Ka Maskan Tha,
Chura Ke Us Ke Ujaley Mitaa Diye Kisne?

Woh Jin Ki Chaoon Mein Raahi Sukoon Se Sota Tha,
Hare Bhare Woh Gulistan Jala Diye Kisne?

Lagi Hai Aag To Ghar Ke Chiragh Se Anjum,
Jala Ke Ghar Ko Fasane Bana Diye Kisne?

Translation:

Oh, who has spread thorns in the pathways of my land?
Who has spread fireballs in the garden in Spring?

Those who were to make Earth the envy of Heavens,

Who has extinguished the shining stars?

Who willed ill of the lamps of light?
Who covered the light with the debris of destruction?

This city of lights which was the abode of the Wise,
Who stole the lights and plunged it into darkness/

And the shade under which the weary traveller slept peacefully,
Those lush green valleys and gardens,who has burnt them?

There is a great din every where under profound silence,
Who  has brought Mehshar at every corner?

This house is burnt by it's own  dweller,
And now he spreads far fetched stories about it!
(Mahshar is Urdu word for judgement day)

Friday, December 25, 2009

Rumi ...A Journey To Spirituality. (Part 1).

Rumi Mauseleum.
Rumi…A Jouney To Spirituality!

Dr Meher Zaidi.

Maulana Jalaluddin Rumi is a name known all over the world as a great, perhaps the greatest poet of the genre of Masnavi, a spiritual poetry written in Persian and Urdu . He is read and revered all over the world, in almost all languages. His poetry and thought has universal appeal.
He was born  on 30th September 1207(6 Rabi’I 604) and died on 17th December 1273.This was the 7th century of Islam By this time the Muslim empire had spread as far as Gibralter, and was knocking on doors of Europe.After Spain, it almost reached France.By this time however, decay had set in the social setup of Islamic polity.Sunnah was a mere ritualistic extension and thus the muslim political thought was decadent. The rigors demanded by practice of the faith in terms of simplicity and spirituality, intelligent enquiry, physical tenaciousity had degenerated into a kind of courtly, worldly beahviour.
It was in this time of ritualistic practice of faith that Rumi’s mind and heart found the true light of recognition of the indispensable need to connect with God through Zikr, Sema and of course poetic thought. It has been seen that Imam Ghazali was the initial revivalist of a decadent  interpretation and practice of Islam. In his ‘Revival Of Religious Sciences’ he expressed he made an epic effort to awaken the Muslims from a slumber of intelligent faith in God and true practice of initial Islam and connection to God.He wanted to lead men back from ‘the scholastic dogma’ to ‘a  live contact  with Quran and the Sunnah (Traditions). The same task fell on  Rumi, who not only rose with force and grace but quickly won the heart of many. His ‘Masnavi’ finally is the epic poetic form which culminated  his journey in the physical world but to this day and will in all times to come open doors of intelligent thought’s flight and  entice the millions without faith to become the passionate wanderers of the Dasht (An uninhabitated place) of spiritual journey.
Rumi was settled in Konya , a town in modern Turkey where to this day his descendants can be found.(http://www.mevlana.net/). Konya was a town ruled by the Saljuqs. The Persian empire was destroyed at this time by the invading Mongols . Here Rumi established his religious teachings order.
Rumi’s grandfather, Husain ibne ahmed Khatibi was a great scholar. His own father, Bahauddin Muhammad Ibn Al Khatibi al- Baqri was a scholar and spiritual leader par excellence. He was given the title of Sultan al Ulema ( the king of learned) and it was under his guidance and tutelage that Rumi found his religious personality Iimam Ghazali had  found his leanings by questioning  the Greek philosophy philosophy and negating metaphysics and defending Islam. Bahauddin  found in Ghazali the religious answer to his  path to spirituality.Rumi, thus grew up and trained in this spiritual inclination of religious thought.
Rumi’ s father appointed  Burhanuddin Muhaqiq Tirmizi, his own disciple  as a tutor. He  surrendere to his able teacher for nine years , and emerged a gem.
Rumi says:

Pukhta gard Wa Az Taghaeere Daur Sho
Ro Cho Burhan Muhaqiq Noor Sho
Choon  Ze Khood Rasti hame Burhan shudi
Choonke Gufti Banda Am Sultan Shudi

Be mature and transcend all  change.
And become the light incarnate like Burhan Muhaqiq
When you escape from yourself you become Burhan
When you say, ‘I am a slave’, you become king.

When Rumi’s father died he did not take his scholarly place till ten years later. He went to  Halab , to study in Madrasa-i- Halivia, a Sunni institution. Rumi learneb most of jurisprudence and religion from Kamal-uddin ibnul Adim, the principal. From Halab he went to Damascus, where he is said to have met Hazrat Shams Tabrez, a scholar who has affected his life much.
Rumi has  been much influenced from imam Ghazali and this from his own father. Thus :

God calls Himself ‘Seeing’ to the end that
His eyes may  every moment scare you from sinning
God calls Himself ‘Hearing’ to the end that
You may close your lips against foul discourse.
God calls Himself ‘Knowing’ to the end that
You may be afraid to plot evil.
These names are not mere accidental names of God.
As negro maybe called Kafur(camphor);
They are names derived from God’s essential attributes,
Not mere vain titles of the First Cause.

Rumi was also enlightened by Sinai and Attar.

Rumi practiced and taught  his disciples and students for many years. He was comfortable teaching both the ordinary and also the prestigious. He had become the leader in teaching and was most sought after by the noble, the ordinary and the wayward. He was often seen teaching the ordinary as he said they would find the wisdom more readily than the distinguished.
It was Shams Tabrez who changed his life forever and the tempestuous fight that Rumi was fighting for almost ten years , trying to find an answer to his ‘jouney to God ‘ and the wiles of the devil were finally ‘taken out’. Shams Tabrez kindled in Rumi a fire , which his thirsty soul had hitherto  not known. Shams Tabrez  arrived in Konya in 1244(h 624). There are many incidences and ‘Karamat’ (magical incidences) attributed to Shams Tabrez’s personality but all accounts point to the fact that his personality had reached that level of ‘Mystical’ reunion and attainment of unity with God that it was instantly recognized by Rumi who then completely abandoned his own self to the soul of Tabrez
In his own words;

Bashuneeda am keh azme safar meekuni makan
Mehre hareef wa yaar digar meekune makan

To dar jehan ghareebi wa ghurbat nadeeda
Qasad kudam khasta jigar meekuni makan

Ee mah keh charkh zeer o zabar az bari tast
Ma ra kharab wa zeer o zabar meekuni makan

Ko ehd wa ko waseeqa heh ba ma to karda ye
Az qaul wa ehd khaweesh abr meekuni makan

Che wada mi dahi w ache so gand mekhuri
So gand wa ashwa r ache sapr mikuni makan

Ee barter az wujud o adam banigah to
Een kahza az wujud guzar mikuni makan

Ee dozakh o bahisht ghulamane amr to
Barma bahisht himchu saqr mikuni makan

Ander shakristan to az zehr eemunam
Aan zehr ra hareef shaker mikuni makan

Janam chu korae pur aatish basat  nakard
Ravi man az firaq chu zar mikuni makan

Chun ravi dar kashi to shawad meh zagham siyah
Qasad kasof qars qamar mikuni makan

Ma khushk lab shaweem cho tu khushk awari
Chashm mera baashak cheh tar mikuni makan

Chun taqate aqeelae ushaq neestat
Pas aql ra cheh kheera nagar mikuni makan

Chashme haram Khwarae man dazd hasan tast
Een jan sazae dazd basar mikuni makan

Translation:

I have heard that thou dost intend to travel, do not do so
That thou bestowest thy love on a new friend and companion, do not do so
Thou’in the world thou art strange, thou hast never seen estrangement;
What heart-sticken wretch art thou attempting? Do not do so.

O moon for whose sake heavens are bewildered Thou maketh me distraught and bewildered, do not do so.
Where is the pledge  and where compact thou didst make with me?
Thou departest from thy word and pledge, do not do so.
Why give promises and why utter protestations,
Why make a shield of vows and blandishments? Do not do so.
O thou whose vestibule is above existence and non-existence,
At this moment thou art passing from existence ; do not do so.

O thou whose command Hell and Paradise obey ,
Thou art making Paradise like hell fire to me; do not do so.

In thy plot of sugar cane I am secure from poison
Thou minglest sugar with poison; do not do so.

My soul is like a fiery furnace , yet it suffered thee not;
By absence thou are making my face pale as gold;do not do so.

When thou withdrawest thy countenance, the moon is darkened with grief;
Thou art intending the eclipse of the moon’s orbit; do not do so.

Our  lips become dry when thou bringest a drought;
Why art thou moistenng mine eyes with tears? Do not do so.

My lawless eye is a thief of thy beauty;
O beloved, thou takest  vengeance on my  thievish sight; do not do so.

Shams Tabrez disappeared from Rumi’s life as suddenly as he had appeared. Some say he was murdered , some say he disappeared as an act of Karamat( supernatural powers). Whatever the cause, we see a new phase in Rumi’s life. That of music, esctacy and unlike the religious behavior that he previously followed.He danced in esctacy and is described in his son Walad’s words as ;

Ruz o shab dar samaa raqsan shud
Bar zameen hamchu charkh gardan shud
Bang wa afghan awu ba arsh raseed
Nalae ash ra buzarg wa khurd shuneed

Day and night he danced in esctacy,
On earth he revolved like heavens
His cries reached the zenith of the skies
And we heard from all and sundry

His enquiry to the lost person of Shams Tabrez led him to an entirely new revelation. That of his own ‘immortal’ self and what it was looking for;

Wasf hasnish keh mi fazoodam man
Khud hamane husn o lutf budam man

Sheera az beher kis nami joshad
Dar paee husn khaweesh mi koshad

Translation:

Although (apparently) I glorified his beauty,
I was the repository of all that beauty and grace.

The human soul (molten sugar) does not suffer (boil) for others,
In fact it aims at the perfection of its own beauty.

 ( Reference: The Life and Work of Jalauddin Rumi by Afzal Iqbal, Oxford for Pakistan National Council of The Arts, Internet resources.).

Thursday, December 24, 2009

AURAT....WOMAN!..(For All Those Women Who Carry The Burden Of Womanhood, Humanity!)..part 2.

Meherzaidi..the poet.


میں نہیں چاہتی 
میرا دل نہیں مانتا 
تیرے اندھے قانون کو 
جو تیرے جسم کے اس بھیانک اندھے ہیولے کو 
اپنے حصار میں لے کر سوچتا ہے 
غلط فیصلے دیتا ہے 
ہاں یہ کالا قانون 
جہاں عورت نام کی ایک بوسیدہ مخلوق 
اپنی گلی سڑ ی لاش کی ہڈ یوں کو لے   کر 
اپنی مری ہوئی روح کی چیخ کو ازل سے لے کر 
تیری شورش زدہ صلی پہ چڑ ھی  ہے 
ہاں یہ بوجھ جو کے نازل ہے ازل سے 
اس کے ٹوٹے ہوئے کاندھے پہ 
تیری کالی سی کی ہوئی کارستانیوں کا 
تیری پوشیدہ رکھی ہوئی سیاہ کاریوں کا 
بدلہ 
وہ کیوں اٹھاے 


تیرے فرسودہ خیالات 
جو تیری روح کے لئے ناکافی ہیں 
وہ میری خیر کیسے لا سکتے ہیں 


مجھے عورت نہ سمجھ 
مجھے اوتار سمجھ
یہی اوتار جسے پوج کر تو 
شاید پا جائے ازل کی خوشبو 
تیرے ذھن کے جالوں کے بنے جامے میں 
شاید آجاے انسانی پسینے کی بہار 
شاید تیری اس بند وادی کے قریب 
کوئی بہنے لگے ایک تازہ آبشار 
 ہاں مجھے زیست کی رعنا یاں چاہییں 
ہاں مجھے آباد تک شہنایان چاہییں 
جب تیرے درد کے زیور سے بوجھل بوجھل میرا جسم 
اس عطا  کردہ صو لئی  مجرم  سے نہ اترے گا 
تب تلک نہ میرے پاؤں کے نیچے کا سراب 
ایک سیلاب کی صراط نہ بہے گا نہ ختم 
یوں ہی  صدیوں کا یہ غم میری چشم میں پوشیدہ ہوگا 
یوں ہی یہ سنگ ستم زینت مریم ہوگا 
یہیں کوہسار سب وادی  و داشت سدا بھٹکیں گے 
ایک ایسی تلاش میں کہ جس میں 
ہر سخن اپنی ہی بولی بولے 
ہر پرندہ اڑے اپنی ہی اڑ ان 
ہر انسان کے پاس سے آتی ہو سچ کی خوشبو 

















Mein Nahee Chahtee
Mera Dil Naheen Manta
Tere Andhe Qanoon Ko
Jo Tere Jism Ke Is Bhayanak, Andhey Hewlai Ko
Apne Hisar Mein Le Kar
Sochta Hai
Ghalat Faisale Deta Hai
Haan Yeh Kaala Qanoon
Jahan Aurat Naam Ki Ek Boseeda Makhlooq
Apnee Gali Saree Laash Ki Boseeda Hadiyoon Ko Leykar
Apni Mari Huwee Rooh Ki Chekh Ko Azal Se Le Kar
Teri Shorish Zada Sooli Pe Charhi Hai!

Haan Yeh Bojh
Jo Ke Nazil Hai Azal Se
Us Ke Tootey Huwe  Kandhon Pe!


Teri Kaali Si Kee Huwee Karistaniyon Ka
Teri Posheeda Rakkhee Huwi Siyah Kariyon Ka
Badla!
Woh Kiun Uthaye?

Tere Farsooda Khayalat
Jo teri Rooh Ke Liye Nakafi Haen
woh Meri Khair Kaise Laa Sakte Hain?

Mujhe Aurat Na Samajh
Mujhe Autar Samajh!
Yehi Autar Jise Pooj Kar Too
Shayad Pa Jaye Azal Ki Khushboo!
Tere Zehn Ke Jaalon Ke Bune Jaame Mein
Shayad Aa Jaye Insaani Paseene Ki Bahar!
Shayad Teri Is Band Wadi Ke Qareeb
Koi Behne Lage , Ek Taaza Abshar!

Haan Mujhe Zeest Ki Raanayan Chahiyen
Haan Mujhe Abad Tak Shehnayan Chahiyen

Jab Tere Dard Ke Zewar se Bojhal Mera Jism
Is Ata Karda Suliye Mujrim Se Na Utre Ga!
Tab Talak Na Mere Paoon Ke Neechay Ka Sarab
Aik Sailab Ki Surat Na Bahe Ga Na Khatam!


Yunhee Sadyon Ka Yeh Gham  Meri Chashm Mein Posheeda Hoga
Yunhee Yeh Sange Sitam Zeenate Maryam Hoga!
Yunhee Kohsar, Saba, Wadee O Dasht Sada  Bhatken Ge
Ek Aisee Talaash Mein Ke Jis Mein
Har Sukhan Apni Hi Boli Boley
Har Parenda Urey Apnee Hee Uraan
Har Insaan Ke Paas Se Atee Ho Sach Ki Khushboo ! 


Translation:

I reject
I do not recognise
My heart rejects
Your blind justice!
That which encircles the ugly spectre of your body,
And thinks , and gives wrong, unjust judgements.
Oh, these black judgements
Under which this old, emaciated  creature
With it's broken bones and decomposed  flesh
 Carrying it's dead soul from eternity!
Hangs on your controversial cross!

Oh this weight!
That hangs over it
Since eternity
On it's broken shoulders

Your black deeds, foul and hidden
Why  should she bear the unjust verdict and their punishment?
How can your vain thoughts
Bring enlightment for me!
Thoughts that are so insufficient to redeem  his own soul!

Do not  call me a woman
Think of me as a godess!
That deity whom if you worship
 May find salvation till eternity!
Maybe the spidery cloak spun out into a web that you adorn 
So proudly
Around the wasted body of your mind
Maybe it knows the spring of the reality 
Of hard , honest work  
Maybe a spring finds a path into your closed valley 

I do so want the joys of life in all their glory
I do so want the tumpets of joy blowing eternally!

Till such time that my adorned ,bejewelled body
Does not find the refuge from this cross!
Till such time that the mirage under my feet
Washes away like a flood, finishes!
My sorrow of centuries will be in my bosom,
Hidden in my eyes
It stays as a stone to Mary Magdalin
It stays as stone of punishment to Mary the virgin!
Alas, this way, the mountains, vales, breeze,
Wander
In the never ending quest
For truth
In which
 All languages will speak thier own stories
All birds will take their own flight
All humans will smell the scent of truth!

AURAT....WOMAN!..(For All Those Women Who Carry The Burden Of Womanhood, Humanity!)

A Poem by Meherzaidi.
مجھے عورت نہ کہو 
مجھے انسان کہو 
مجھے ہوری نہ کہو
 مجھے مر جان کہو 
وہی عورت جو تیرے روح کے درد کو 
اپنے نازک سے گزیدہ دل میں 
ایک اسے شام ازل سے اٹھاے ہوئے چلتی ہے
ایسے بوسیدہ سے فرسودہ سے سڑتے ہوئے رستوں پر
جو کبھی سب کے خدا نے ایک بے پایاں سی شورش کے تحت 
اس جہاں بے سرو سامان میں بنے تھے 
ابدی راہ میں جلنے کے لئے
جو تیرے اس جسم کا فولادی مردہ بوجھ لئے 
ہر قسم کی صولی پہ چڑ ھتی  ہے تمام جھوٹ لئے  
وہی ایسا ہے ووہی سچ ہے 
وہی مر یم  ہے  
وہی ید  ہے 
وہی ید بیضا 
وہی سچ ہے

کاش کہ تو اپنی سوچ کی زنجیر کو چھوڑ 
سچ کے اس کھلے آسمان کی دھوپ میں داخل ہو جاۓ 
کاش کہ  تو اپنی محتاجی اس بندھن سے 
 ایسے آزادی کی چادر لے لے 
جس میرے انسان ہونے کی آتی ہو دلیل 
میں تو انسان بھی اور حیوان بھی ہوں 
میں کوئی حور نہیں 
میں کوئی نار نہیں !





Roman Urdu Script:




Mujhe Aurat Na Kaho


Mujhe Insaan Kaho
Mujhe Huri Na Kaho
 Mujhe Marjan Kaho

Wohi Aurat Jo Teri Rooh Ke Dard Ko
Apne Nazuk Se Guzeeda Dil Mein
Ek Usee Sham e Azal Se Uthaye Huey Chalti Hai
Aisey  Farsooda Se, Boseeda Se
Sartey Huey Raston Pai
Jo Kabhee Sab Ke Khuda Ne Ek Bey Payan Si Ek
Shorish Ke Tahet
Is Jahane Be Saro Saman Mein Banaye Thei
Abadi Rah Mein Jalne Ke Liye

Jo Tere Is Jism Ka Fauladi Murda Bojh Liye
Har Qism Ki Suli Par Charhti Hai Tamam Jhoot Liye

Wohi Eesa Hai, Wohi Sach Hai
Wohi Maryam Hai
Wohi Yad Hai
 Wohi Yade Baiza!
Wohi Sach Hai
Kaash Ke To Apni Soch Ki Zanjeer Ko Chor
Sach Kei Is Khule Asmaan Ki Dhoop Mein Daakhil Hojai
Kaash Ke To Apnee Muhtajee Kei Is Bandhan Sei
Aisee Azaadi Ki Chadar Le Le!
Jis Sei Mere Insaan Honey Ki Daleel Aatee Ho Daleel!


Mein To Insaan Bhi Aur haiwan Bhi Hoon
Main Koi  Hoor Naheen
Main Koi Nar Naheen!

Translation :

Do not call me a woman
I am a human!

I am not a Hoori
But a Marjan!
The woman who bears the eternal  burden of pain
of your soul
 In her tender, wide heart!
Walks with this heavy burden since the long, long night!
On paths well worn, old, abandoned,
That pain which everyones' God created
In an endless movement!
Created in this world unwanted, uncreated!
To burn eternally!

I am that woman
Who carries the metallic, heavy burden of your dead body
I am that woman
Who bears the burden of your cross!
I am Eisaa
I am the Truth!
I am the hand of Moses
 I am the white miracle!
I am the Truth!
Oh how I wish
That You
Destroy the shackles  around your thought
Enter the world of truth under the burning  Sun,
Under the open sky!

Oh how I wish that you break this shackle of  dependancy,
And  cover your bieng with the cloak of wisdom, of freedom!
That cloack which shows my humanity!

I am a human yet animal!
I am not a Hoori
I am not a fire!

(words like 'farsooda', 'gazeeda' ,'azal', 'boseeda','sartay', 'be payan', 'shorish', jahane be saron saman' etc cannot be translated completely in English). 

Thursday, December 17, 2009

Wafa-e-Shauq! Aung Sung Su Chi Ke Naam Aur Saari Aseer Aurton Ke Naam!For Burma, For Aung Sun Su Kyi.

تو کہے اگر مجھے تو
 تیرا  زہر بھی گوارا 
میں کٹا  دوں اپنا سر بھی 
تیرے پیار  میں خدا را 
تو لکھے اگر مجھے تو 
میں بنوں تیرا نظارہ 
تیرا گیت بن کے رہ لوں کسی شوق کی زبان پر 
تیرا درد بن کے ٹپکوں کسی دوسری نظر سے 

بس میں ایک انتظار کامل 
بس ایک لمس کن پر 
یوں اٹک اٹک گیئ ہوں 
یوں سلگ سلگ رہی ہوں 
یہی امید ال متلزل 
یہی نغمہ ازل ہے 
کہ آزاد راہ پہ بھاگوں 
کچھ امید کی کرن لوں 
اس لامیع کرن سے 
جو سروں پہ تیرے میرے 
یونہی  چپ چمک رہی ہے 
نہ گرج برس رہی ہے 
بس ایک تارا تارا 
بس ایک ریزہ  ریزہ 
یہ امید مسلسل 
کہ شاید ہم ہوں آزاد 
تیرے بحر بیکراں میں 















Tu Kahe Agar Mujhe Tau
Tera Zehr Bhi Gawara!
Mein Kata Doon Apna Sar Bhi
Tere Piyar Mein Khuda Ra!
Tu Lekhe Agar Mujhe Tau
Mein Banun  Tera Nazara!
Tera Geet Ban Ke Reh Loon
Kise Shauq Ke Zaban Par!
Tera Dard Ban Ke Tapkoon
Kisee Doosri Nazar Se!

Bas Mein Ek Intezare Kaamil,
Bas Ek Lamse Kun Per
Yun Attak Attak Gayee Hun
Yun Sulag Sulag Rahee Hoon,
Yehee Umeed al Mutalzal
Yehee Naghmae Azal Hei
Ke Azad Rah Pe Bhagoon
Kuch Umeed Ke Kiran Loon
Is lamayeen  Kiran Se
Jo Saron Pe Mere Tere
Yoheen Chup  Chamak Rahee  Hai!
Na Garaj Baras Rahee Hai!
Bas Ek Tara Tara
Bas Ek Reza, Reza,
Yeh Umeed e Musalsal
Ke Shaid Ham Hon Azad
Tere Behre Baikaran Mein!

Translation:


I drink thirstily from th cup you offer me
Even it is laced with poison !
I can embrace death for you
Oh My Godlike!
I can be your valley, your painting!
Your expression!
A song much sung,
A tear much shed!

I wait in eternal wait,
Poised,
Burning like ashes,
Yet with non-shaken hope,
That I can run on free paths
Of your valleys and vales!
That I can get a ray of hope
 From this shining ray (Sun)
That shines quietly,eternally !
She neither roars nor breks into rain.
Only like little stars in the Sky
Only like splinters
This Eternal Hope!
That Freedom may come this way
For us to swim in your unbound seas!

( For Aung San Su Kyi and all those women who are imprisoned and fighting for a cause)
( This poem is in Urdu  language, I have tried to translate in English but it is very difficult to convert the word meaning into English as Urdu words like Shauq, Lamiye,Mutazalzal, are so complex and profound in their meaning. )( I had 'aamad' of this when I was sleeping in morning today.That is the time I get this expressive feeling!)

Wednesday, December 2, 2009

ANCIENT CITIES OF THE INDUS VALLEY CIVILISATION



ANCIENT CITIES OF THE INDUS VALLEY CIVILISATION

A BOOK BY JONATHAN MARK KENOYER

(AMERICAN INSTITUTE OF PAKISTAN STUDIES)

PUBLISHED BY OXFORD UNIVERSITY PRESS.

My fascination with historical and archeological  books and journals started when I was about 9 or 10 years old, while rummaging through in anxious anticipation, childlike fascination, a huge cupboard full of books in my father and mothers’ living room some forty years back. My dad was in Oxford University Press , Karachi and had a vast array of proof copies, and other books from Oxford also. The fascination as I discovered the treasures of India, the jungles by Jim Corbett, the Asian cities’ deep mysteries, remains to this day , quenching my thirst to know more and more about civilizations, people and cultures. How they lived, what they ate, what rites and rituals they performed and the historical insight into a region.. tThe Indus Valley Civilisation is one such civilization whose history and archeological knowledge came to be our treasure trove much after Pakistan was born
.In the preface to this text, Richard H. Meadow writes that ‘I met Jonathan Mark Kenoyer in 1975 at the archeological site of Balakot. It was the third  year of  excavations being carried out by the late George Franklin Dales. Jr.(1927-1992)  at the small Harappan and pre-Harappan  settlement situated near the Arabian sea coast some 50 miles north-northwest of Karachi’ .He then further explains on how he moved from work on Eastern Iran and Oman to the Indus Valley which was logical. It was here that he came to know the high quality artifact drawings of Mark who would come to Balakot for next field season. Excavations in Balakot were completed in early 1977. After that Jonathan Mark continued to visit Pakistan and drew his material and published work with George Dales. In 1985 he started working as field director of the University of California, Berkely, Harappa project.. He writes that even if I am not convinced of all that is written in this book, I do believe the story is better than any pronounced in the past two decades about a literate civilization that we still can only know from archeology. He says that ‘ I was particularly impressed by by the effort to examine the interplay of technology, ornamentation., social structure, ideology which I was obliged to look at in a new light.

In Introduction the author gives a detail of  how the study of artifacts especially pottery, seals etc gives and insight into the Indus valley Civilization, interaction with the world and ‘urbanized’ living. There is comparison of early states of the world, beautiful pictures of the coins, seals, terracotta mother godess, the modern craftsman carrying out 5000 year old tile decoration, excavation sites’ photos to give the reader an insight into this great civilization.
In Chapter 2, Origins of Urban Society   , the author starts with the detail of the first settlers, using the study of stone tools and comparing with Mehergarh civilization,
Throughout this chapter a pictures of artifacts and diagram drawings of dwellings, burial, goat sacrifice  ,storage areas ,figurines etc.

Chapter 3, Indus Cities, towns and Villages gives a good insight into the cities, buildings , burial sites, waterworks and other structures.
Chapter 4 , The Indus Script and It’s Uses describes the Indus script. The author says that the Indus script was invented  around some 2600 B.C., reflects the fundamental changes in social, political and ritual organization that accompanied the formation  and consolidation of cities. He gives a detail of when the inscribed seals were used they ushered an era of hegemony lasting some 700 years, A vast detail of the symbols used with photographs and diagrammatic   representation is present.
Chapter 5, Rulers and Traders of the Indus Cities   gives  a detail of the figurines such as the ‘Priest King’ of Moenjo Daro which shows the importance of the religious leader in the civilization.  The author says that this civilization differs from the others in the way that the rulers governed through the use of  trade and religion and not military might which other civilizations used. ‘no monuments were erected to glorify their power, and no depiction of  warfare or conquered  enemies are found in the  entire corpus of Indus art or sculpture. Instead the rulers carried striking carved seals with animal symbols and writing and wore ornaments made with secret technologies and rare materials .These symbols of wealth and power were what set the rulers apart from the common people and they also reflect the many different economics and social  levels that were controlled by the rulers.’
Seals , various artifact descriptions and photographs enrich this chapter.
Chapter 6 , Religious Art and symbols ; trees such as papal and banyan have been picturised in jars relief and seen as objects of worship.. these trees are widespread in Indus valley. Unicorn, terracotta female figurine with bangles also show private symbols of wealth.abstarct symbols such as the endless knot motif on copper tablets, stepped cross motif on incised steatite seal also are seen
In this chapter the author beautifully gives a correlation between the use of motifs and the significance to religion and rituals. He writes that the use of fish motif again on painted globular storagejars that were probably used in marriage or rituals which represents fertility in later Buddhist and Hindu iconography. Beautiful pictures and details of male and female figurines, bangles, bath tile motifs showing circles, heart or half kidney shaped motifs, seals with animal motifs are given in this chapter.
The other chapters also take you into a journey to this civilization in a complete and ultimate way.
( The pictures on this post are not from book but from Wikipedia, source.)

Wednesday, November 25, 2009

Historic Mosques Of Lahore

Historic Mosques Of Lahore,A must have book by Ihsan Nadiem.
(Sange Meel Publications 25, Shahrahe Pakistan (lower) Mall, Lahore, Pakistan.)



This book gives a beautiful introduction in detail, about some of the most reknowned mosques in Pakistan especially the Punjab area. The architectural beauty of mosques is a treasure of Muslim culture. In the subcontinent, South Asia, there are several mosques which show the architectural, art and motif detail of the periods of Muslim rule as most of the mosques were built by the rulers and rich persons of their era.

Punjab occupies a central place both in geographical terms and also in terms of the contribution to culture of the subcontinent.The book gives an insight into the makings of these beautiful mosques and takes the reader into a journey where actually he or she may feel the urge to see these magnificient structures themselves. The mosques of Punjab are present in areas in Pakistan which themselves have a magnificiently rich culture of their periods, like Bahawalpur, Peshawar, Lahore, Multan.
Mr. Nadiem writes in his preface ‘A mosque being the most favorite architectural expression with the Muslims, has frequented the face of the earth more than any other one type of structures.Lahore, since it’s first encounter with the faith,did not lag behind any other place.’ He further tells that as such records were not available, he took the task of compiling this record by the suggestion of his friend Chaudry Niaz Ahmed. This was encouraged by the endeavor under ‘Heritage Of Pakistan’ by titles such as ‘Moenjo Daro: Heritage Of Mankind’ , 'Rohtas:Formidable Fort Of Sher Shah’, and ‘Lahore: A Glorius Heritage’,being both approved by the scholars and the enthusiast readers alike. (196-Karim Block, Allama Iqbal Town, Lahore, Pakistan).
In the chapter ,Historic Mosques Of Pakistan : An Overview, he goes to explain how the early mosques are available as few excavated sites.For example he writes about ‘Deybal’ a place where the young general Mohammad Bin Qasim first arrived in subcontinent, a mound gives indication when excavated of the first mosque in Bhambore, near Karachi.
The other is Mansurah Jami Masjid which was excavated , and gives an indication of it being built in the early period as on the plan of the Damascus Mosque of the early Ummayad period. He further writes that the next two or three centuries did not witness any activity of mosque building. When Ghaznavi entered through the northern regions, also no evidence of mosques is found. Only in Swat , as a result of Italian excavations, a mosque structure proves their presence in first half of 11 th century.There is  a representative picture also showing this mosque.
In early mosques he writes about the dynastic rule of Ghiasuddin Tughlaq during which(1320) a new kind of architecture is seen.He lists the mosque built on the precincts of Mausoleum of Sheikh Alauddin, as one  such structure.Another mosque , that built by Firoz Shah Tughlaq in Okara is representative of the same architecture.He then lists information about the mosques built in connection to sufi saints like Jalaluddin Surkh Bukhari, Safiuddin Gazruni, Jahaniyan Jahangasht, Rajan Qattal.He describes the beautiful mosques of Thatta such as Dabgran Mosque and Shahjahani Mosque.
Beautiful pictures are present throughout the book for the viewer to enjoy.

The next chapter is entitled ‘Mosques of Lahore’.Here he gives a beautiful description of the many mosques. He writes ‘ Lahore came under  the regular rule of Muslims with the conquest by Mehmood of Ghazna in 1025. It is recorded that after his conquest of Qannauj on return, he built a mosque and a tower in Lahore fort, to commemorate his success.’ Khishti (brick –built) Masjidin Arab Mohalla was one such structure.
The Data Darbar is a complex of the tomb and mosque structure built in early Ghaznavid period.The new mosque structure is not on the old mosque basis which is much smaller.

The Badshahi mosque, Marium Zamani Mosque,Nawab Wazir Khan Mosque are some magnificient structures still giving th visitor a glimpse into the glorious architectural past.

Monday, November 23, 2009

Badan Dareeda By Fehmida Riaz..On request!

Meherzaidi ...The Translation.
  Sasarane Do Zara Raat Ke is resham ko
Is mein malfoof  kisee ehd ki ek laash bhi hay

Raat jo jurm bhi hai jurm ki padaash bhi hai
Raat paani ki tarha sar se mere behtee hai
Mere ballon se tapaktee hui boondayn jesay
Mere shanoon se dhalaktee hui girtee jaeen
Band honey lagaeen aankhey woh nasha taree hai.

Haan dehan mein hai mere zaeqa un boson ka
Jin  ko chakhne se bhi inkaar kiya tha dil ne
Meree rag rag mein woh sayyal rawan hai abtak
Jis say bach jane pe israr kiya tha dil ne

Mere atraf patango ki tarha urtai hain
Mere bose woh mere jhoot se bojhal bose
Khoon ki cheentayn urraate huay ghayal bose
Kab ki woh kash makashe zehn o zabaan khatam hui
Ek tarap baaqi thee so dushmane jaan khatam hui
Ab to woh meri thakawat bhi mujhe chor chuki
Ek siyah lehr bahaye liye jaati hai mujhe
Khoon rawani Se badan chor raha ho jaisey
Neend hai, maut hai ya yeh koi be hoshi hai
Ab to har saans dam baaz paseen  lagti hai

Translation:

Let me feel the night's silky ambience!
Engulfed in it is the period of my death!

This night ,oh this night!
That is my crime and how it punishes me!
This night which slips away like water from my head, fleeting, only fleeting!
Like drops of water falling from my tresses,
thence to my shoulders falling ,thence down!
My eyes are closing in stupor!


I can feel the agony of the kisses in my mouth
Those kisses whose taste my heart refused!
My entire body feels the flowing lava till now
The touch of whom, my heart had forbidden.

Oh how they fly like moths all around me!
My kisses, my false kisses!
Blood soaked, lying, pretending!
The eternal fight between the mind and the tongue finishes!
The flicker of light extinguishes!
The tiring weight of existence, leaves me.
A dark, dark wave takes me away!
Just like the blood of life leaves me surely, quickly, steadfastly.
Is this eternal slumber?
Is this death?
Is this stupor?
Oh How every breath that I take appears the last breath!