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kyuuñ ziyāñ-kār banūñ sūd-farāmosh rahūñkyuun ziyaan-kaar banuun sood-faramosh rahun
kyuuñ ziyāñ-kār banūñ sūd-farāmosh rahūñ fikr-e-fardā na karūñ mahv-e-ġham-e-dosh rahūñ
naale bulbul ke sunūñ aur hama-tan gosh rahūñ ham-navā maiñ bhī koī gul huuñ ki ḳhāmosh rahūñ
jur.at-āmoz mirī tāb-e-suḳhan hai mujh ko shikva allāh se ḳhākam-ba-dahan hai mujh ko
hai bajā sheva-e-taslīm meñ mash.hūr haiñ ham qissa-e-dard sunāte haiñ ki majbūr haiñ ham
saaz ḳhāmosh haiñ fariyād se māmūr haiñ ham naala aatā hai agar lab pe to ma.azūr haiñ ham
ai ḳhudā shikva-e-arbāb-e-vafā bhī sun le ḳhūgar-e-hamd se thoḌā sā gila bhī sun le
thī to maujūd azal se hī tirī zāt-e-qadīm phuul thā zeb-e-chaman par na pareshāñ thī shamīm
shart insāf hai ai sāhib-e-altāf-e-amīm bū-e-gul phailtī kis tarah jo hotī na nasīm
ham ko jam.īyat-e-ḳhātir ye pareshānī thī varna ummat tire mahbūb kī dīvānī thī
ham se pahle thā ajab tere jahāñ kā manzar kahīñ masjūd the patthar kahīñ ma.abūd shajar
ḳhūgar-e-paikar-e-mahsūs thī insāñ kī nazar māntā phir koī an-dekhe ḳhudā ko kyūñkar
tujh ko ma.alūm hai letā thā koī naam tirā quvvat-e-bāzu-e-muslim ne kiyā kaam tirā
bas rahe the yahīñ saljūq bhī tūrānī bhī ahl-e-chīñ chiin meñ īrān meñ sāsānī bhī
isī māmūre meñ ābād the yūnānī bhī isī duniyā meñ yahūdī bhī the nasrānī bhī
par tire naam pe talvār uThā.ī kis ne baat jo bigḌī huī thī vo banā.ī kis ne
the hamīñ ek tire mārka-ārāoñ meñ ḳhushkiyoñ meñ kabhī laḌte kabhī dariyāoñ meñ
diiñ azāneñ kabhī europe ke kalīsāoñ meñ kabhī africa ke tapte hue sahrāoñ meñ
shaan āñkhoñ meñ na jachtī thī jahāñ-dāroñ kī kalma paḌhte the hamīñ chhāñv meñ talvāroñ kī
ham jo jiite the to jangoñ kī musībat ke liye aur marte the tire naam kī azmat ke liye
thī na kuchh teġhzanī apnī hukūmat ke liye sar-ba-kaf phirte the kyā dahr meñ daulat ke liye
qaum apnī jo zar-o-māl-e-jahāñ par martī but-faroshī ke evaz but-shikanī kyuuñ kartī
Tal na sakte the agar jang meñ aḌ jaate the paañv sheroñ ke bhī maidāñ se ukhaḌ jaate the
tujh se sarkash huā koī to bigaḌ jaate the teġh kyā chiiz hai ham top se laḌ jaate the
naqsh-e-tauhīd kā har dil pe biThāyā ham ne zer-e-ḳhanjar bhī ye paiġhām sunāyā ham ne
tū hī kah de ki ukhāḌā dar-e-ḳhaibar kis ne shahr qaisar kā jo thā us ko kiyā sar kis ne
toḌe maḳhlūq ḳhudā-vandoñ ke paikar kis ne kaaT kar rakh diye kuffār ke lashkar kis ne
kis ne ThanDā kiyā ātish-kada-e-īrāñ ko kis ne phir zinda kiyā tazkira-e-yazdāñ ko
kaun sī qaum faqat terī talabgār huī aur tere liye zahmat-kash-e-paikār huī
kis kī shamshīr jahāñgīr jahāñ-dār huī kis kī takbīr se duniyā tirī bedār huī
kis kī haibat se sanam sahme hue rahte the muñh ke bal gir ke hū-allahu-ahad kahte the
aa gayā ain laḌā.ī meñ agar vaqt-e-namāz qibla-rū ho ke zamīñ-bos huī qaum-e-hijāz
ek hī saf meñ khaḌe ho ga.e mahmūd o ayaaz na koī banda rahā aur na koī banda-navāz
banda o sāhab o mohtāj o ġhanī ek hue terī sarkār meñ pahuñche to sabhī ek hue
mahfil-e-kaun-o-makāñ meñ sahar o shaam phire mai-e-tauhīd ko le kar sifat-e-jām phire
koh meñ dasht meñ le kar tirā paiġhām phire aur ma.alūm hai tujh ko kabhī nākām phire
dasht to dasht haiñ dariyā bhī na chhoḌe ham ne bahr-e-zulmāt meñ dauḌā diye ghoḌe ham ne
safha-e-dahr se bātil ko miTāyā ham ne nau-e-insāñ ko ġhulāmī se chhuḌāyā ham ne
tere ka.abe ko jabīnoñ se basāyā ham ne tere qur.ān ko sīnoñ se lagāyā ham ne
phir bhī ham se ye gila hai ki vafādār nahīñ ham vafādār nahīñ tū bhī to dildār nahīñ
ummateñ aur bhī haiñ un meñ gunahgār bhī haiñ ijz vaale bhī haiñ mast-e-mai-e-pindār bhī haiñ
un meñ kāhil bhī haiñ ġhāfil bhī haiñ hushyār bhī haiñ saikḌoñ haiñ ki tire naam se be-zār bhī haiñ
rahmateñ haiñ tirī aġhyār ke kāshānoñ par barq girtī hai to bechāre musalmānoñ par
but sanam-ḳhānoñ meñ kahte haiñ musalmān ga.e hai ḳhushī un ko ki ka.abe ke nigahbān ga.e
manzil-e-dahr se ūñToñ ke hudī-ḳhvān ga.e apnī baġhloñ meñ dabā.e hue qur.ān ga.e
ḳhanda-zan kufr hai ehsās tujhe hai ki nahīñ apnī tauhīd kā kuchh paas tujhe hai ki nahīñ
ye shikāyat nahīñ haiñ un ke ḳhazāne māmūr nahīñ mahfil meñ jinheñ baat bhī karne kā shu.ūr
qahr to ye hai ki kāfir ko mileñ huur o qusūr aur bechāre musalmāñ ko faqat vāda-e-hūr
ab vo altāf nahīñ ham pe ināyāt nahīñ baat ye kyā hai ki pahlī sī mudārāt nahīñ
kyuuñ musalmānoñ meñ hai daulat-e-duniyā nāyāb terī qudrat to hai vo jis kī na had hai na hisāb
tū jo chāhe to uThe sīna-e-sahrā se habāb rah-rav-e-dasht ho sailī-zada-e-mauj-e-sarāb
tān-e-aġhyār hai rusvā.ī hai nādārī hai kyā tire naam pe marne kā evaz ḳhvārī hai
banī aġhyār kī ab chāhne vaalī duniyā rah ga.ī apne liye ek ḳhayālī duniyā
ham to ruḳhsat hue auroñ ne sañbhālī duniyā phir na kahnā huī tauhīd se ḳhālī duniyā
ham to jiite haiñ ki duniyā meñ tirā naam rahe kahīñ mumkin hai ki saaqī na rahe jaam rahe
terī mahfil bhī ga.ī chāhne vaale bhī ga.e shab kī aaheñ bhī ga.iiñ sub.h ke naale bhī ga.e
dil tujhe de bhī ga.e apnā sila le bhī ga.e aa ke baiThe bhī na the aur nikāle bhī ga.e
aa.e ushshāq ga.e vāda-e-fardā le kar ab unheñ DhūñD charāġh-e-ruḳh-e-zebā le kar
dard-e-lailā bhī vahī qais kā pahlū bhī vahī najd ke dasht o jabal meñ ram-e-āhū bhī vahī
ishq kā dil bhī vahī husn kā jaadū bhī vahī ummat-e-ahmad-e-mursil bhī vahī tū bhī vahī
phir ye āzurdagi-e-ġhair sabab kyā ma.anī apne shaidāoñ pe ye chashm-e-ġhazab kyā ma.anī
tujh ko chhoḌā ki rasūl-e-arabī ko chhoḌā but-garī pesha kiyā but-shikanī ko chhoḌā
ishq ko ishq kī āshufta-sarī ko chhoḌā rasm-e-salmān o uvais-e-qaranī ko chhoḌā
aag takbīr kī sīnoñ meñ dabī rakhte haiñ zindagī misl-e-bilāl-e-habashī rakhte haiñ
ishq kī ḳhair vo pahlī sī adā bhī na sahī jāda-paimāli-e-taslīm-o-razā bhī na sahī
muztarib dil sifat-e-qibla-numā bhī na sahī aur pābandi-e-ā.īn-e-vafā bhī na sahī
kabhī ham se kabhī ġhairoñ se shanāsā.ī hai baat kahne kī nahīñ tū bhī to harjā.ī hai
sar-e-fārāñ pe kiyā diin ko kāmil tū ne ik ishāre meñ hazāroñ ke liye dil tū ne
ātish-andoz kiyā ishq kā hāsil tū ne phūñk dī garmi-e-ruḳhsār se mahfil tū ne
aaj kyuuñ siine hamāre sharer-ābād nahīñ ham vahī soḳhta-sāmāñ haiñ tujhe yaad nahīñ
vādī-e-najd meñ vo shor-e-salāsil na rahā qais dīvāna-e-nazzāra-e-mahmil na rahā
hausle vo na rahe ham na rahe dil na rahā ghar ye ujḌā hai ki tū raunaq-e-mahfil na rahā
ai ḳhushā aañ roz ki aa.ī o ba-sad naaz aa.ī be-hijābāna sū-e-mahfil-e-mā baaz aa.ī
bāda-kash ġhair haiñ gulshan meñ lab-e-jū baiThe sunte haiñ jām-ba-kaf naġhma-e-kū-kū baiThe
daur hañgāma-e-gulzār se yaksū baiThe tere dīvāne bhī haiñ muntazir-e-hū baiThe
apne parvānoñ ko phir zauq-e-ḳhud-afrozī de barq-e-derīna ko farmān-e-jigar-sozī de
qaum-e-āvāra ināñ-tāb hai phir sū-e-hijāz le uḌā bulbul-e-be-par ko mazāq-e-parvāz
muztarib-e-bāġh ke har ġhunche meñ hai bū-e-niyāz tū zarā chheḌ to de tishna-e-mizrāb hai saaz
naġhme betāb haiñ tāroñ se nikalne ke liye tuur muztar hai usī aag meñ jalne ke liye
mushkileñ ummat-e-marhūm kī āsāñ kar de mor-e-be-māya ko ham-dosh-e-sulaimāñ kar de
jins-e-nāyāb-e-mohabbat ko phir arzāñ kar de hind ke dair-nashīnoñ ko musalmāñ kar de
jū-e-ḳhūñ mī chakad az hasrat-e-dairīna-e-mā mī tapad naala ba-nishtar kada-e-sīna-e-mā
bū-e-gul le ga.ī bairūn-e-chaman rāz-e-chaman kyā qayāmat hai ki ḳhud phuul haiñ ġhammāz-e-chaman
ahd-e-gul ḳhatm huā TuuT gayā sāz-e-chaman uḌ ga.e Dāliyoñ se zamzama-pardāz-e-chaman
ek bulbul hai ki mahv-e-tarannum ab tak us ke siine meñ hai naġhmoñ kā talātum ab tak
qumriyāñ shāḳh-e-sanobar se gurezāñ bhī huiiñ pattiyāñ phuul kī jhaḌ jhaḌ ke pareshāñ bhī huiiñ
vo purānī rausheñ baaġh kī vīrāñ bhī huiiñ Dāliyāñ pairahan-e-barg se uryāñ bhī huiiñ
qaid-e-mausam se tabī.at rahī āzād us kī kaash gulshan meñ samajhtā koī fariyād us kī
lutf marne meñ hai baaqī na maza jiine meñ kuchh maza hai to yahī ḳhūn-e-jigar piine meñ
kitne betāb haiñ jauhar mire ā.īne meñ kis qadar jalve taḌapte haiñ mire siine meñ
is gulistāñ meñ magar dekhne vaale hī nahīñ daaġh jo siine meñ rakhte hoñ vo laale hī nahīñ
chaak is bulbul-e-tanhā kī navā se dil hoñ jāgne vaale isī bāñg-e-darā se dil hoñ
ya.anī phir zinda na.e ahd-e-vafā se dil hoñ phir isī bāda-e-dairīna ke pyāse dil hoñ
ajamī ḳhum hai to kyā mai to hijāzī hai mirī naġhma hindī hai to kyā lai to hijāzī hai mirī
Why should I become a source of light and forgetful of profit? I should not worry about tomorrow, lost in the grief of yesterday.
I hear the lament of the nightingale and listen with my whole being. I too am a flower that is silent in my companionship.
My courage is the source of my eloquence. I have complaints to God; I am covered in dust.
We are indeed famous for our submission. We tell the tale of pain because we are helpless.
Our instrument is silent; we are busy with our cries. If a wail comes to my lips, then I am excused.
O God, listen to the complaints of the faithful. Also listen to a little grievance from the one who praises you.
Your ancient essence has existed since eternity. The flower was adorned in the garden, and the fragrance was not disturbed.
Justice is a condition, O Lord of great kindness. How can the scent of the rose spread if the breeze does not blow?
This concern was for the sake of unity. Otherwise, the community of your beloved was mad.
Before us, the scene of your world was strange. Somewhere stones were worshipped, and somewhere trees were adored.
The human eye was aware of the tangible form. Then how could anyone believe in an unseen God?
You know who took your name. The strength of the Muslim's arm accomplished your work.
Here lived both the Seljuks and the Turks. People from China, Iran, and the Sassanids.
In this abode lived the Greeks. In this world, there were Jews and Christians too.
But who raised the sword in your name? Who caused the disturbance that occurred?
We were indeed in your battles. Sometimes fighting in the deserts, sometimes in the rivers.
Sometimes we called the azan in European churches. Sometimes in the scorching deserts of Africa.
The dignity in our eyes was not diminished by the worldly rulers. We recited the Kalima in the shade of swords.
When we lived, it was for the calamities of wars. And we died for the greatness of your name.
There was no sharpness in our governance. We wandered bareheaded; what for wealth in this world?
The nation that dies for wealth and possessions. Why does it engage in idol worship instead of idol breaking?
We could not be defeated if we fell in battle. Even the feet of lions would be uprooted from the battlefield.
If someone became rebellious towards you, they would be spoiled. What is a sword? We would fight with cannons.
We placed the imprint of monotheism on every heart. Even under the dagger, we conveyed this message.
You tell me who uprooted the door of Khaybar? Who beheaded the one who was the king of Caesar?
Who broke the creation of the God-worshippers? Who cut down the armies of the disbelievers?
Who cooled the fire-temple of Iran? Who then revived the memory of the Yazdanians?
Which nation only sought you? And for you, became the laborers of battle?
Whose sword made the world wakeful? Whose declaration made the world aware?
Whose awe made the idols tremble? They would fall on their faces and say, 'He is One.'
If the time of prayer came in the battle. The community of Hijaz would bow down to the ground.
In one row stood Mahmood and Ayaz. There was neither a servant nor a benefactor.
The servant, the master, the needy, and the rich became one. When they reached your court, they all became one.
In the gathering of existence, morning and evening circulate. They bring the wine of monotheism with the quality of the cup.
They take your message to the mountains and deserts. And you know that they never return empty-handed.
The desert is a desert, and they did not leave the sea. In the ocean of darkness, we made our horses run.
We erased falsehood from the page of existence. We freed humanity from slavery.
We filled your Kaaba with our foreheads. We embraced your Quran with our hearts.
Yet we have this complaint that we are not loyal. We are not loyal; nor are you a beloved.
There are other communities; some are sinful. There are also the humble and those intoxicated with wine.
Among them are the lazy, the heedless, and the alert. There are hundreds who are disgusted by your name.
Your mercy is upon the houses of the humble. When lightning strikes, it falls upon the poor Muslims.
In the idol-temples, they say the Muslims have gone. They are happy that the guardians of the Kaaba have gone.
From the destination of existence, the high ones have gone. They have hidden the Quran in their bosoms.
The disbelief is evident; do you not feel it? Do you not care for your monotheism?
This is not a complaint against their filled treasures. They are not in the gathering who have the awareness to speak.
The wrath is that the disbeliever receives rewards and palaces. And the poor Muslims only receive promises of hurs.
Now those favors are not upon us, nor the blessings. What is the matter that there is no kindness as before?
Why is there a lack of worldly wealth among Muslims? Your power is that which has no limit or account.
If you wish, you can bring forth the winds from the desert. Let the traveler of the desert be like the wave of mirage.
The body of the humble is disgraceful; it is poverty. Is it worth dying in your name?
The world of the humble has now become a fantasy. It has become a world of imagination for itself.
We have departed; others have taken care of the world. Then do not say that the world is empty of monotheism.
We live so that your name remains in the world. Somewhere it is possible that the cupbearer does not remain, but the cup remains.
Your gathering has also gone; the lovers have also gone. The sighs of the night have also gone; the cries of the morning have also gone.
The heart gives you; it also takes its reward. They came and left, and they were also taken out.
Come, the lovers have gone, bringing the promise of tomorrow. Now they seek the lamp of the beautiful face.
The pain of Laila is there; Qais is there too. In the deserts and mountains of Najd, the deer is there too.
The heart of love is there; the magic of beauty is there. The community of Ahmad the Messenger is there; you are there too.
Then what is the reason for this azure state? What does this angry eye mean for your lovers?
You left the Messenger of Arabia. You left idol worship for idol breaking.
You left love for the madness of love. You left the customs of Salman and Uwais Qarani.
We keep the fire of Takbeer in our hearts. We live like Bilal the Abyssinian.
The goodness of love is not the same as before. The acceptance of submission and consent is not the same as before.
The heart is troubled; the quality of the Qibla is not the same. And the adherence to the principles of loyalty is not the same.
Sometimes we are known by ourselves, sometimes by others. There is no point in speaking; you are also a stranger.
You have perfected the religion on the forehead of the Farans. With a single gesture, you have given hearts to thousands.
You have ignited the fire of love. You have blown warmth into the gathering with your cheeks.
Why is it today that our chest is not adorned? We are the same burnt goods; do you not remember?
In the valley of Najd, the noise of chains is no longer there. Qais, the madman, is no longer there to see the veil.
Those spirits are no longer there; we are no longer there. This home is desolate because you are not the splendor of the gathering.
O joyous arrival of the day, come with pride. Come without a veil towards the gathering of the beloved.
The cupbearer is a stranger in the garden, sitting by the stream. They listen to the cup in hand, singing the song of the cuckoo.
The time of the garden is filled with joy. Your lovers are also waiting for you.
Give your lovers the taste of self-illumination again. Give the lightning of the heart's command.
The wandering nation is now heading towards Hijaz. Take the carefree nightingale to the mockery of flight.
In every bud of the garden, there is the fragrance of desire. If you stir, then the thirsty musician will play.
The songs are restless to come out of the stars. The mountain is restless to burn in that fire.
Ease the difficulties of the unfortunate community. Make the worthless peacock the companion of Solomon.
Revive the rare essence of love. Make the residents of Hind Muslims.
In the river of blood, there is a flood of longing for the temple. In the temple of our chest, the lamentation is sharp.
The fragrance of the rose has gone beyond the secrets of the garden. What a day of judgment it is that the flower itself is a betrayer of the garden.
The era of roses has ended; the melody of the garden has broken. The melodies have flown away from the branches of the trees.
There is a nightingale that is still lost in melody. In its heart, the waves of songs still surge.
The moonbeams have also strayed from the branches of the cedar. The petals of the flower have also become disturbed.
Those old lights of the garden have also become desolate. The branches have also become naked from the dress of leaves.
The condition of the seasons remained free from captivity. If only someone understood its lament in the garden.
The pleasure in dying remains; there is no joy in living. If there is any pleasure, it is in drinking the blood of the liver.
How restless are the jewels in my mirror. How many wonders tremble in my heart.
But in this garden, there are no observers. The wounds that you hold in your heart are not just roses.
Tear the heart of this lonely nightingale with its song. Let the wakeful be stirred by this call.
That is, do not live again with the new covenant of loyalty. Then let this old wine be the thirsty heart.
If I am a non-Arab, what does it matter? I am Hijazi. If the song is Hindi, what does it matter? I am Hijazi.