Font by Mehr Nastaliq Web

aaj ik aur baras biit gayā us ke baġhair

jis ke hote hue hote the zamāne mere

CANCEL DOWNLOAD SHER
Bahadur Shah Zafar's Photo'

Bahadur Shah Zafar

1775 - 1862 | Delhi, India

Follow

Last Mughal Emperor and contemporary of Ghalib and Zauq.

Last Mughal Emperor and contemporary of Ghalib and Zauq.

Sher of Bahadur Shah Zafar

53.1K
Favorite

SORT BY

'zafar' aadmī us ko na jāniyegā vo ho kaisā hī sāhab-e-fahm-o-zakā

jise aish meñ yād-e-ḳhudā na rahī jise taish meñ ḳhauf-e-ḳhudā na rahā

Interpretation: Rekhta AI

The couplet defines “human” not by intellect but by moral and spiritual awareness. Comfort is a test of gratitude: remembering God in ease shows humility. Rage is a test of restraint: fearing God in anger keeps one from ظلم and excess. Without these, wisdom becomes hollow and character collapses.

'zafar' aadmi us ko na jaaniyega wo ho kaisa hi sahab-e-fahm-o-zaka

jise aish mein yaad-e-KHuda na rahi jise taish mein KHauf-e-KHuda na raha

Interpretation: Rekhta AI

The couplet defines “human” not by intellect but by moral and spiritual awareness. Comfort is a test of gratitude: remembering God in ease shows humility. Rage is a test of restraint: fearing God in anger keeps one from ظلم and excess. Without these, wisdom becomes hollow and character collapses.

in hasratoñ se kah do kahīñ aur jā baseñ

itnī jagah kahāñ hai dil-e-dāġh-dār meñ

tell all my desires to go find another place

in this scarred heart alas there isn't enough space

Interpretation: Rekhta AI

The speaker addresses their own “hasratein” (unfulfilled desires) as if they were people occupying space. The heart is portrayed as already stained with pain—so full of wounds that it cannot hold any new cravings. The emotional core is exhaustion: sorrow has crowded the inner world, leaving no capacity for further yearning.

in hasraton se kah do kahin aur ja basen

itni jagah kahan hai dil-e-dagh-dar mein

tell all my desires to go find another place

in this scarred heart alas there isn't enough space

Interpretation: Rekhta AI

The speaker addresses their own “hasratein” (unfulfilled desires) as if they were people occupying space. The heart is portrayed as already stained with pain—so full of wounds that it cannot hold any new cravings. The emotional core is exhaustion: sorrow has crowded the inner world, leaving no capacity for further yearning.

tum ne kiyā na yaad kabhī bhuul kar hameñ

ham ne tumhārī yaad meñ sab kuchh bhulā diyā

you did not ever think of me even by mistake

and in your thoughts everything else I did forsake

Interpretation: Rekhta AI

The couplet contrasts the beloved’s complete neglect with the lover’s total absorption. “Forgetting” and “remembering” become metaphors for emotional priority: the beloved cannot spare even an unintended thought, while the lover’s devotion is so consuming that it erases the rest of life. The ache lies in this unequal exchange—one side indifferent, the other self-effacing.

tum ne kiya na yaad kabhi bhul kar hamein

hum ne tumhaari yaad mein sab kuchh bhula diya

you did not ever think of me even by mistake

and in your thoughts everything else I did forsake

Interpretation: Rekhta AI

The couplet contrasts the beloved’s complete neglect with the lover’s total absorption. “Forgetting” and “remembering” become metaphors for emotional priority: the beloved cannot spare even an unintended thought, while the lover’s devotion is so consuming that it erases the rest of life. The ache lies in this unequal exchange—one side indifferent, the other self-effacing.

kitnā hai bad-nasīb 'zafar' dafn ke liye

do gaz zamīn bhī na milī kū-e-yār meñ

Interpretation: Rekhta AI

The couplet compresses a lifetime of deprivation into the last need: a grave. “Two yards of land” becomes a symbol of the smallest human right, while “the beloved’s lane” stands for home, closeness, and acceptance. The emotional core is yearning to belong—even in death—yet being denied that final nearness, turning love into a metaphor for exile and fate’s cruelty.

kitna hai bad-nasib 'zafar' dafn ke liye

do gaz zamin bhi na mili ku-e-yar mein

Interpretation: Rekhta AI

The couplet compresses a lifetime of deprivation into the last need: a grave. “Two yards of land” becomes a symbol of the smallest human right, while “the beloved’s lane” stands for home, closeness, and acceptance. The emotional core is yearning to belong—even in death—yet being denied that final nearness, turning love into a metaphor for exile and fate’s cruelty.

na thī haal kī jab hameñ apne ḳhabar rahe dekhte auroñ ke aib o hunar

paḌī apnī burā.iyoñ par jo nazar to nigāh meñ koī burā na rahā

while unknowing of myself, in others faults did often see

when my own shortcomings saw, found no one else as bad as me

Interpretation: Rekhta AI

The couplet turns from judging others to judging oneself. The poet says that ignorance of one’s own inner state leads to fault-finding in others, but self-scrutiny brings humility. Seeing one’s own defects softens the gaze and dissolves harsh judgments. The emotional core is moral awakening and compassion born from introspection.

na thi haal ki jab hamein apne KHabar rahe dekhte auron ke aib o hunar

paDi apni buraiyon par jo nazar to nigah mein koi bura na raha

while unknowing of myself, in others faults did often see

when my own shortcomings saw, found no one else as bad as me

Interpretation: Rekhta AI

The couplet turns from judging others to judging oneself. The poet says that ignorance of one’s own inner state leads to fault-finding in others, but self-scrutiny brings humility. Seeing one’s own defects softens the gaze and dissolves harsh judgments. The emotional core is moral awakening and compassion born from introspection.

koī kyuuñ kisī kā lubhā.e dil koī kyā kisī se lagā.e dil

vo jo bechte the davā-e-dil vo dukān apnī baḌhā ga.e

Interpretation: Rekhta AI

Bahadur Shah Zafar voices deep disillusionment with love and dependence. The first line questions the very point of pleasing others or forming emotional bonds, as if all such efforts end in pain. In the second line, the “heart-healers” are a metaphor for trusted consolers—beloveds, friends, or hope itself—who have withdrawn, leaving no remedy. The mood is resigned: the speaker turns toward detachment because solace has disappeared.

koi kyun kisi ka lubhae dil koi kya kisi se lagae dil

wo jo bechte the dawa-e-dil wo dukan apni baDha gae

Interpretation: Rekhta AI

Bahadur Shah Zafar voices deep disillusionment with love and dependence. The first line questions the very point of pleasing others or forming emotional bonds, as if all such efforts end in pain. In the second line, the “heart-healers” are a metaphor for trusted consolers—beloveds, friends, or hope itself—who have withdrawn, leaving no remedy. The mood is resigned: the speaker turns toward detachment because solace has disappeared.

lagtā nahīñ hai dil mirā ujḌe dayār meñ

kis kī banī hai ālam-e-nā-pā.edār meñ

my heart, these dismal ruins, cannot now placate

who can find sustenance in this unstable state

Interpretation: Rekhta AI

The speaker feels estranged in a place that has been devastated, so even home no longer feels like home. The “ruined land” becomes a metaphor for loss—of belonging, peace, and former life. The second line widens the pain into a universal truth: the world is impermanent, and lasting fulfillment is rare. Together, the couplet holds private sorrow and philosophical resignation in one breath.

lagta nahin hai dil mera ujDe dayar mein

kis ki bani hai aalam-e-na-paedar mein

my heart, these dismal ruins, cannot now placate

who can find sustenance in this unstable state

Interpretation: Rekhta AI

The speaker feels estranged in a place that has been devastated, so even home no longer feels like home. The “ruined land” becomes a metaphor for loss—of belonging, peace, and former life. The second line widens the pain into a universal truth: the world is impermanent, and lasting fulfillment is rare. Together, the couplet holds private sorrow and philosophical resignation in one breath.

ḳhudā ke vāste zāhid uThā parda na kaabe kā

kahīñ aisā na ho yaañ bhī vahī kāfir-sanam nikle

Interpretation: Rekhta AI

The speaker warns the self-righteous zealot not to expose what is kept veiled in the most sacred place. The “curtain” becomes a metaphor for protective sanctity and for the believer’s idealized image of holiness. The couplet suggests a painful suspicion: even within revered institutions, the beloved/idol—or hypocrisy and human weakness—may be present. Emotionally, it mixes reverence with dread of disillusionment.

KHuda ke waste zahid uTha parda na kabe ka

kahin aisa na ho yan bhi wahi kafir-sanam nikle

Interpretation: Rekhta AI

The speaker warns the self-righteous zealot not to expose what is kept veiled in the most sacred place. The “curtain” becomes a metaphor for protective sanctity and for the believer’s idealized image of holiness. The couplet suggests a painful suspicion: even within revered institutions, the beloved/idol—or hypocrisy and human weakness—may be present. Emotionally, it mixes reverence with dread of disillusionment.

bulbul ko bāġhbāñ se na sayyād se gila

qismat meñ qaid likkhī thī fasl-e-bahār meñ

---

---

Interpretation: Rekhta AI

The nightingale stands for a sensitive heart that expects joy in spring, yet ends up trapped. The poet says blame is pointless—neither caretaker nor captor is the real cause if fate has already decreed suffering. The contrast of “spring” with “cage” intensifies the pain: even the time meant for freedom and song becomes confinement. Emotionally, it expresses helplessness and bitter acceptance.

bulbul ko baghban se na sayyaad se gila

qismat mein qaid likkhi thi fasl-e-bahaar mein

---

---

Interpretation: Rekhta AI

The nightingale stands for a sensitive heart that expects joy in spring, yet ends up trapped. The poet says blame is pointless—neither caretaker nor captor is the real cause if fate has already decreed suffering. The contrast of “spring” with “cage” intensifies the pain: even the time meant for freedom and song becomes confinement. Emotionally, it expresses helplessness and bitter acceptance.

hāl-e-dil kyuuñ kar kareñ apnā bayāñ achchhī tarah

rū-ba-rū un ke nahīñ chaltī zabāñ achchhī tarah

Interpretation: Rekhta AI

The couplet expresses the helplessness of a lover who wants to confess inner feelings but cannot. “State of the heart” stands for deep emotion, and the “tongue not working” is a metaphor for speech failing under the beloved’s presence. The emotional core is shyness mixed with longing: feelings are clear inside, yet words collapse at the moment of encounter.

haal-e-dil kyun kar karen apna bayan achchhi tarah

ru-ba-ru un ke nahin chalti zaban achchhi tarah

Interpretation: Rekhta AI

The couplet expresses the helplessness of a lover who wants to confess inner feelings but cannot. “State of the heart” stands for deep emotion, and the “tongue not working” is a metaphor for speech failing under the beloved’s presence. The emotional core is shyness mixed with longing: feelings are clear inside, yet words collapse at the moment of encounter.

baat karnī mujhe mushkil kabhī aisī to na thī

jaisī ab hai tirī mahfil kabhī aisī to na thī

conversing has never been so diffficult for me

your company now is no more as it used to be

Interpretation: Rekhta AI

The speaker tells the beloved that conversation used to be natural, but now, in the beloved’s company, a strange stiffness has arisen. The “gathering” becomes a metaphor for a relationship-space that has changed in tone—warmth replaced by distance. The pain is not just silence, but the loss of the earlier ease that once proved closeness.

baat karni mujhe mushkil kabhi aisi to na thi

jaisi ab hai teri mahfil kabhi aisi to na thi

conversing has never been so diffficult for me

your company now is no more as it used to be

Interpretation: Rekhta AI

The speaker tells the beloved that conversation used to be natural, but now, in the beloved’s company, a strange stiffness has arisen. The “gathering” becomes a metaphor for a relationship-space that has changed in tone—warmth replaced by distance. The pain is not just silence, but the loss of the earlier ease that once proved closeness.

na dūñgā dil use maiñ ye hamesha kahtā thā

vo aaj le hī gayā aur 'zafar' se kuchh na huā

Interpretation: Rekhta AI

The couplet shows the speaker’s illusion of control in love: he kept claiming he would protect his heart. When the beloved arrives, that resolve collapses, and the heart is “taken” without resistance. The emotional core is helpless surrender and the quiet regret of realizing one’s words were powerless against desire.

na dunga dil use main ye hamesha kahta tha

wo aaj le hi gaya aur 'zafar' se kuchh na hua

Interpretation: Rekhta AI

The couplet shows the speaker’s illusion of control in love: he kept claiming he would protect his heart. When the beloved arrives, that resolve collapses, and the heart is “taken” without resistance. The emotional core is helpless surrender and the quiet regret of realizing one’s words were powerless against desire.

ham apnā ishq chamkā.eñ tum apnā husn chamkāo

ki hairāñ dekh kar aalam hameñ bhī ho tumheñ bhī ho

Interpretation: Rekhta AI

The speaker stages a graceful contest: love versus beauty, each displayed at its brightest. Their union becomes a spectacle that stuns the whole world, and that same wonder returns to the lovers themselves. It suggests a proud, mutual radiance where passion and appearance amplify each other, turning private feeling into public awe.

hum apna ishq chamkaen tum apna husn chamkao

ki hairan dekh kar aalam hamein bhi ho tumhein bhi ho

Interpretation: Rekhta AI

The speaker stages a graceful contest: love versus beauty, each displayed at its brightest. Their union becomes a spectacle that stuns the whole world, and that same wonder returns to the lovers themselves. It suggests a proud, mutual radiance where passion and appearance amplify each other, turning private feeling into public awe.

daulat-e-duniyā nahīñ jaane kī hargiz tere saath

baad tere sab yahīñ ai be-ḳhabar baT jā.egī

Interpretation: Rekhta AI

Bahadur Shah Zafar reminds us that worldly riches do not accompany a person beyond death. The address “unaware” is a gentle scolding of our heedlessness: we keep hoarding, forgetting the end. The image of wealth being “split up” points to inheritance and dispersal, showing how quickly possessions leave our hands. The emotional core is sober counsel—turn from obsession with things to awareness of life’s impermanence.

daulat-e-duniya nahin jaane ki hargiz tere sath

baad tere sab yahin ai be-KHabar baT jaegi

Interpretation: Rekhta AI

Bahadur Shah Zafar reminds us that worldly riches do not accompany a person beyond death. The address “unaware” is a gentle scolding of our heedlessness: we keep hoarding, forgetting the end. The image of wealth being “split up” points to inheritance and dispersal, showing how quickly possessions leave our hands. The emotional core is sober counsel—turn from obsession with things to awareness of life’s impermanence.

ai vaa.e inqalāb zamāne ke jaur se

dillī 'zafar' ke haath se pal meñ nikal ga.ī

Interpretation: Rekhta AI

The couplet mourns a sudden political and personal ruin: the upheaval of the age becomes a force of oppression. “Delhi” stands for sovereignty, home, and identity, and its slipping away “in an instant” captures how quickly power can vanish. The emotional core is grief mixed with helplessness before history’s harsh turn.

ai wae inqalab zamane ke jaur se

dilli 'zafar' ke hath se pal mein nikal gai

Interpretation: Rekhta AI

The couplet mourns a sudden political and personal ruin: the upheaval of the age becomes a force of oppression. “Delhi” stands for sovereignty, home, and identity, and its slipping away “in an instant” captures how quickly power can vanish. The emotional core is grief mixed with helplessness before history’s harsh turn.

ham hī un ko baam pe laa.e aur hamīñ mahrūm rahe

parda hamāre naam se uTThā aañkh laḌā.ī logoñ ne

I had brought her to the stage and then I was denied

the curtain, in my name, was raised, but others gratified

Interpretation: Rekhta AI

The speaker laments a bitter irony: he helped the beloved rise to a visible, elevated place, but he himself gained no share of that closeness. “Rooftop” suggests prominence and access, while the “veil” lifting from his name implies his role being revealed. Once that happens, society feels licensed to stare and pursue, turning his devotion into his disgrace. The emotional core is wounded love mixed with humiliation and the pain of others profiting from one’s sacrifice.

hum hi un ko baam pe lae aur hamin mahrum rahe

parda hamare nam se uTTha aankh laDai logon ne

I had brought her to the stage and then I was denied

the curtain, in my name, was raised, but others gratified

Interpretation: Rekhta AI

The speaker laments a bitter irony: he helped the beloved rise to a visible, elevated place, but he himself gained no share of that closeness. “Rooftop” suggests prominence and access, while the “veil” lifting from his name implies his role being revealed. Once that happens, society feels licensed to stare and pursue, turning his devotion into his disgrace. The emotional core is wounded love mixed with humiliation and the pain of others profiting from one’s sacrifice.

mehnat se hai azmat ki zamāne meñ nagīñ ko

be-kāvish-e-sīna na kabhī nāmvarī dī

Interpretation: Rekhta AI

The couplet argues that honor and recognition are not gifts of luck but results of sustained effort. The “gem” is a metaphor for a person’s hidden potential, which becomes valuable only when shaped and brought out through work. “Chest-labor” suggests heartfelt, strenuous striving, not superficial motion. Emotionally, it is both advice and a firm reminder that name and stature must be earned.

mehnat se hai azmat ki zamane mein nagin ko

be-kawish-e-sina na kabhi namwari di

Interpretation: Rekhta AI

The couplet argues that honor and recognition are not gifts of luck but results of sustained effort. The “gem” is a metaphor for a person’s hidden potential, which becomes valuable only when shaped and brought out through work. “Chest-labor” suggests heartfelt, strenuous striving, not superficial motion. Emotionally, it is both advice and a firm reminder that name and stature must be earned.

tū kahīñ ho dil-e-dīvāna vahāñ pahuñchegā

sham.a hogī jahāñ parvāna vahāñ pahuñchegā

Interpretation: Rekhta AI

Bahadur Shah Zafar likens the lover’s heart to a moth drawn to a candle. The idea is that true desire and devotion have a natural pull: distance and obstacles cannot stop them. The second line strengthens the first by giving a familiar image of irresistible attraction. The emotion is steadfast longing, even if it risks pain or burning.

tu kahin ho dil-e-diwana wahan pahunchega

shama hogi jahan parwana wahan pahunchega

Interpretation: Rekhta AI

Bahadur Shah Zafar likens the lover’s heart to a moth drawn to a candle. The idea is that true desire and devotion have a natural pull: distance and obstacles cannot stop them. The second line strengthens the first by giving a familiar image of irresistible attraction. The emotion is steadfast longing, even if it risks pain or burning.

le gayā chhīn ke kaun aaj tirā sabr o qarār

be-qarārī tujhe ai dil kabhī aisī to na thī

who is it that's spirited your peace and calm away

O heart you never were perturbed as you are today

Interpretation: Rekhta AI

The speaker addresses the heart as if it were a person and asks what sudden force has stolen its steadiness. “Snatching” suggests an abrupt, painful loss—often triggered by love, grief, or fear. The contrast with the past (“never like this before”) highlights a new intensity of emotional upheaval. The couplet captures the shock of recognizing one’s own changed inner state.

le gaya chhin ke kaun aaj tera sabr o qarar

be-qarari tujhe ai dil kabhi aisi to na thi

who is it that's spirited your peace and calm away

O heart you never were perturbed as you are today

Interpretation: Rekhta AI

The speaker addresses the heart as if it were a person and asks what sudden force has stolen its steadiness. “Snatching” suggests an abrupt, painful loss—often triggered by love, grief, or fear. The contrast with the past (“never like this before”) highlights a new intensity of emotional upheaval. The couplet captures the shock of recognizing one’s own changed inner state.

dil ko dil se raah hai to jis tarah se ham tujhe

yaad karte haiñ kare yuuñ hī hameñ bhī yaad tū

Interpretation: Rekhta AI

The speaker believes hearts have an invisible path between them, a direct emotional connection. On that trust, they make a tender request: let love be mutual not one-sided. The core feeling is yearning mixed with hope that remembrance can travel back the same route. The metaphor of a “path” suggests a quiet, intimate communication beyond distance.

dil ko dil se rah hai to jis tarah se hum tujhe

yaad karte hain kare yun hi hamein bhi yaad tu

Interpretation: Rekhta AI

The speaker believes hearts have an invisible path between them, a direct emotional connection. On that trust, they make a tender request: let love be mutual not one-sided. The core feeling is yearning mixed with hope that remembrance can travel back the same route. The metaphor of a “path” suggests a quiet, intimate communication beyond distance.

itnā na apne jaame se bāhar nikal ke chal

duniyā hai chal-chalāv kā rasta sambhal ke chal

Interpretation: Rekhta AI

Bahadur Shah Zafar advises restraint and humility: don’t overreach or act as if you’re above your place. Life is portrayed as a transient journey where everything moves on and slips away. Because the road is unstable and short-lived, one must walk with caution, balance, and awareness of one’s mortality.

itna na apne jame se bahar nikal ke chal

duniya hai chal-chalaw ka rasta sambhal ke chal

Interpretation: Rekhta AI

Bahadur Shah Zafar advises restraint and humility: don’t overreach or act as if you’re above your place. Life is portrayed as a transient journey where everything moves on and slips away. Because the road is unstable and short-lived, one must walk with caution, balance, and awareness of one’s mortality.

na durveshoñ kā ḳhirqa chāhiye na tāj-e-shāhānā

mujhe to hosh de itnā rahūñ maiñ tujh pe dīvānā

Interpretation: Rekhta AI

The speaker rejects both extremes: saintly renunciation and royal grandeur. What he asks for is a balanced “hush” (awareness) that keeps his love from becoming empty show or total self-loss. The metaphor contrasts robe and crown to say: status, whether spiritual or worldly, is irrelevant. The emotional core is a plea to love intensely, but with steadiness and conscious devotion.

na durweshon ka KHirqa chahiye na taj-e-shahana

mujhe to hosh de itna rahun main tujh pe diwana

Interpretation: Rekhta AI

The speaker rejects both extremes: saintly renunciation and royal grandeur. What he asks for is a balanced “hush” (awareness) that keeps his love from becoming empty show or total self-loss. The metaphor contrasts robe and crown to say: status, whether spiritual or worldly, is irrelevant. The emotional core is a plea to love intensely, but with steadiness and conscious devotion.

ye qissa vo nahīñ tum jis ko qissa-ḳhvāñ se suno

mire fasāna-e-ġham ko mirī zabāñ se suno

TRANSLATION

This is not the tale that you should hear from a story-teller,

The narrative of my anguish may be heard from me better.

Sagar Akbarabadi

Interpretation: Rekhta AI

The poet rejects second-hand narration and insists that real pain cannot be conveyed by an outsider’s performance. “Storyteller” stands for public talk, embellishment, and distance, while “my tongue” suggests lived truth and personal witness. Emotionally, it is a plea for direct hearing and a demand that grief be understood in its original voice.

ye qissa wo nahin tum jis ko qissa-KHwan se suno

mere fasana-e-gham ko meri zaban se suno

TRANSLATION

This is not the tale that you should hear from a story-teller,

The narrative of my anguish may be heard from me better.

Sagar Akbarabadi

Interpretation: Rekhta AI

The poet rejects second-hand narration and insists that real pain cannot be conveyed by an outsider’s performance. “Storyteller” stands for public talk, embellishment, and distance, while “my tongue” suggests lived truth and personal witness. Emotionally, it is a plea for direct hearing and a demand that grief be understood in its original voice.

auroñ ke bal pe bal na kar itnā na chal nikal

bal hai to bal ke bal pe tū kuchh apne bal ke chal

Interpretation: Rekhta AI

The couplet warns against borrowing others’ “bal” (power/support) to show off. The repeated word “bal” turns into a moral test: real worth is proven when you rely on your own ability, not on external backing. It criticizes empty bravado and advises self-respect rooted in genuine strength. Emotionally, it is a firm, corrective voice urging humility and accountability.

auron ke bal pe bal na kar itna na chal nikal

bal hai to bal ke bal pe tu kuchh apne bal ke chal

Interpretation: Rekhta AI

The couplet warns against borrowing others’ “bal” (power/support) to show off. The repeated word “bal” turns into a moral test: real worth is proven when you rely on your own ability, not on external backing. It criticizes empty bravado and advises self-respect rooted in genuine strength. Emotionally, it is a firm, corrective voice urging humility and accountability.

marg hī sehat hai us kī marg hī us kā ilaaj

ishq kā bīmār kyā jaane davā kyā chiiz hai

Interpretation: Rekhta AI

Bahadur Shah Zafar portrays love as an incurable illness: its sufferer finds no relief in ordinary remedies. The paradox “death is health” suggests that the pain of عشق is so total that only the end of life can end it. The second line stresses the lover’s altered sense of reality—he cannot even recognize “medicine,” because nothing but final release can work. The emotional core is despair mixed with the extremity of devotion.

marg hi sehat hai us ki marg hi us ka ilaj

ishq ka bimar kya jaane dawa kya chiz hai

Interpretation: Rekhta AI

Bahadur Shah Zafar portrays love as an incurable illness: its sufferer finds no relief in ordinary remedies. The paradox “death is health” suggests that the pain of عشق is so total that only the end of life can end it. The second line stresses the lover’s altered sense of reality—he cannot even recognize “medicine,” because nothing but final release can work. The emotional core is despair mixed with the extremity of devotion.

chāhiye us kā tasavvur hī se naqsha khīñchnā

dekh kar tasvīr ko tasvīr phir khīñchī to kyā

Interpretation: Rekhta AI

The couplet values true creativity: real art should arise from inner imagination, not mere copying. ‘Tasavvur’ (mental vision) is presented as the authentic source of a new image. Reproducing an image by looking at an existing one becomes imitation, lacking freshness and personal feeling. The emotional core is a demand for originality in love and in art alike.

chahiye us ka tasawwur hi se naqsha khinchna

dekh kar taswir ko taswir phir khinchi to kya

Interpretation: Rekhta AI

The couplet values true creativity: real art should arise from inner imagination, not mere copying. ‘Tasavvur’ (mental vision) is presented as the authentic source of a new image. Reproducing an image by looking at an existing one becomes imitation, lacking freshness and personal feeling. The emotional core is a demand for originality in love and in art alike.

mere surḳh lahū se chamkī kitne hāthoñ meñ mehñdī

shahr meñ jis din qatl huā maiñ iid manā.ī logoñ ne

Interpretation: Rekhta AI

The poet turns his blood into a bitter metaphor for others’ adornment and joy. “Henna” suggests festivity and weddings, but here it is stained by violence, implying that many benefited from or took pleasure in his downfall. The second line deepens the shock: a death becomes a public festival. The emotional core is betrayal and the cruelty of a society that celebrates an innocent victim’s end.

mere surKH lahu se chamki kitne hathon mein mehndi

shahr mein jis din qatl hua main id manai logon ne

Interpretation: Rekhta AI

The poet turns his blood into a bitter metaphor for others’ adornment and joy. “Henna” suggests festivity and weddings, but here it is stained by violence, implying that many benefited from or took pleasure in his downfall. The second line deepens the shock: a death becomes a public festival. The emotional core is betrayal and the cruelty of a society that celebrates an innocent victim’s end.

logoñ kā ehsān hai mujh par aur tirā maiñ shukr-guzār

tīr-e-nazar se tum ne maarā laash uThā.ī logoñ ne

I owe people a favour and I am grateful to you

they carried my coffin when with a glance you slew

Interpretation: Rekhta AI

The speaker uses the metaphor of “the arrow of a glance” to describe a lover’s deadly, wounding indifference or charm. There’s sharp irony: the beloved causes the inner death, while society performs the outward kindness of lifting the corpse. Gratitude is split between the one who destroyed him and the ones who handled the aftermath, highlighting helplessness in love and the coldness of social rituals.

logon ka ehsan hai mujh par aur tera main shukr-guzar

tir-e-nazar se tum ne mara lash uThai logon ne

I owe people a favour and I am grateful to you

they carried my coffin when with a glance you slew

Interpretation: Rekhta AI

The speaker uses the metaphor of “the arrow of a glance” to describe a lover’s deadly, wounding indifference or charm. There’s sharp irony: the beloved causes the inner death, while society performs the outward kindness of lifting the corpse. Gratitude is split between the one who destroyed him and the ones who handled the aftermath, highlighting helplessness in love and the coldness of social rituals.

burā.ī yā bhalā.ī go hai apne vāste lekin

kisī ko kyuuñ kaheñ ham bad ki bad-goī se kyā hāsil

Interpretation: Rekhta AI

The couplet argues for moral restraint in speech: even if good or evil exists, its burden and result fall on the doer. Therefore, labeling others as wicked is pointless and spiritually empty. The poet treats backbiting as a futile habit that adds no benefit, only spreads negativity.

burai ya bhalai go hai apne waste lekin

kisi ko kyun kahen hum bad ki bad-goi se kya hasil

Interpretation: Rekhta AI

The couplet argues for moral restraint in speech: even if good or evil exists, its burden and result fall on the doer. Therefore, labeling others as wicked is pointless and spiritually empty. The poet treats backbiting as a futile habit that adds no benefit, only spreads negativity.

na mujh ko kahne kī tāqat kahūñ to kyā ahvāl

na us ko sunñe kī fursat kahūñ to kis se kahūñ

Interpretation: Rekhta AI

The couplet captures a double bind of grief: the speaker is too drained to put suffering into words, yet even if words come, the intended listener is unavailable. “Power to speak” and “leisure to listen” become metaphors for emotional capacity and attention. The result is isolation—pain remains locked inside, turning longing into silence.

na mujh ko kahne ki taqat kahun to kya ahwal

na us ko sunne ki fursat kahun to kis se kahun

Interpretation: Rekhta AI

The couplet captures a double bind of grief: the speaker is too drained to put suffering into words, yet even if words come, the intended listener is unavailable. “Power to speak” and “leisure to listen” become metaphors for emotional capacity and attention. The result is isolation—pain remains locked inside, turning longing into silence.

na kohkan hai na majnūñ ki the mire hamdard

maiñ apnā dard-e-mohabbat kahūñ to kis se kahūñ

Interpretation: Rekhta AI

The speaker mourns the absence of legendary lovers (Farhad and Majnun) who symbolize extreme, understanding companionship in passion. Without such kindred spirits, his grief becomes incommunicable. The couplet turns love into a solitary burden: pain exists, but a listener who truly “gets it” does not. Its emotional core is isolation in suffering.

na kohkan hai na majnun ki the mere hamdard

main apna dard-e-mohabbat kahun to kis se kahun

Interpretation: Rekhta AI

The speaker mourns the absence of legendary lovers (Farhad and Majnun) who symbolize extreme, understanding companionship in passion. Without such kindred spirits, his grief becomes incommunicable. The couplet turns love into a solitary burden: pain exists, but a listener who truly “gets it” does not. Its emotional core is isolation in suffering.

ho gayā jis din se apne dil par us ko iḳhtiyār

iḳhtiyār apnā gayā be-iḳhtiyārī rah ga.ī

Interpretation: Rekhta AI

The couplet says that once the beloved is given authority over one’s heart, self-mastery disappears. “Ikhtiyar” becomes a metaphor for inner agency, while “be-ikhtiyari” captures the compulsions of love. The emotional core is surrender that turns into dependence, where the lover can no longer command his own feelings.

ho gaya jis din se apne dil par us ko iKHtiyar

iKHtiyar apna gaya be-iKHtiyari rah gai

Interpretation: Rekhta AI

The couplet says that once the beloved is given authority over one’s heart, self-mastery disappears. “Ikhtiyar” becomes a metaphor for inner agency, while “be-ikhtiyari” captures the compulsions of love. The emotional core is surrender that turns into dependence, where the lover can no longer command his own feelings.

kyā pūchhtā hai ham se tū ai shoḳh sitamgar

jo tū ne kiye ham pe sitam kah nahīñ sakte

Interpretation: Rekhta AI

Bahadur Shah Zafar addresses the beloved as a charming oppressor whose very question feels ironic. The speaker’s suffering has crossed the limit where ordinary speech can contain it, so pain turns into silence. The couplet mixes reproach with helpless love, showing how oppression can become unsayable.

kya puchhta hai hum se tu ai shoKH sitamgar

jo tu ne kiye hum pe sitam kah nahin sakte

Interpretation: Rekhta AI

Bahadur Shah Zafar addresses the beloved as a charming oppressor whose very question feels ironic. The speaker’s suffering has crossed the limit where ordinary speech can contain it, so pain turns into silence. The couplet mixes reproach with helpless love, showing how oppression can become unsayable.

tamannā hai ye dil meñ jab talak hai dam meñ dam apne

'zafar' muñh se hamāre naam us kā dam-ba-dam nikle

Interpretation: Rekhta AI

The couplet voices a single, steadfast desire: that life itself be spent in continual remembrance. “Breath” becomes a measure of time and existence, and each exhale is imagined as carrying the beloved’s name. The emotion is devotional and unwavering, turning everyday breathing into an act of love and worshipful repetition.

tamanna hai ye dil mein jab talak hai dam mein dam apne

'zafar' munh se hamare nam us ka dam-ba-dam nikle

Interpretation: Rekhta AI

The couplet voices a single, steadfast desire: that life itself be spent in continual remembrance. “Breath” becomes a measure of time and existence, and each exhale is imagined as carrying the beloved’s name. The emotion is devotional and unwavering, turning everyday breathing into an act of love and worshipful repetition.

kyā taab kyā majāl hamārī ki bosa leñ

lab ko tumhāre lab se milā kar kahe baġhair

Interpretation: Rekhta AI

The couplet expresses shy longing: the beloved’s kiss is desired, yet the speaker feels too weak and unworthy to dare it. “Strength” and “courage” become metaphors for emotional permission. The hesitation suggests deep respect and modesty, where even an intimate act seems impossible without consent voiced aloud.

kya tab kya majal hamari ki bosa len

lab ko tumhaare lab se mila kar kahe baghair

Interpretation: Rekhta AI

The couplet expresses shy longing: the beloved’s kiss is desired, yet the speaker feels too weak and unworthy to dare it. “Strength” and “courage” become metaphors for emotional permission. The hesitation suggests deep respect and modesty, where even an intimate act seems impossible without consent voiced aloud.

bharī hai dil meñ jo hasrat kahūñ to kis se kahūñ

sune hai kaun musībat kahūñ to kis se kahūñ

Interpretation: Rekhta AI

Bahadur Shah Zafar voices a deep loneliness: the heart is crowded with yearning and pain, yet there is no trustworthy listener. The repeated question “to whom?” turns the complaint into a cry of helplessness. ‘Hasrat’ and ‘musibat’ stand for inner desire and outer suffering, both made heavier by the absence of a confidant.

bhari hai dil mein jo hasrat kahun to kis se kahun

sune hai kaun musibat kahun to kis se kahun

Interpretation: Rekhta AI

Bahadur Shah Zafar voices a deep loneliness: the heart is crowded with yearning and pain, yet there is no trustworthy listener. The repeated question “to whom?” turns the complaint into a cry of helplessness. ‘Hasrat’ and ‘musibat’ stand for inner desire and outer suffering, both made heavier by the absence of a confidant.

maiñ sisaktā rah gayā aur mar ga.e farhād o qais

kyā unhī donoñ ke hisse meñ qazā thī maiñ na thā

Interpretation: Rekhta AI

The speaker compares his own lingering pain with the legendary lovers Farhad and Qais, who became symbols of love taken to the point of death. He feels an envious, bitter irony: others achieved the “completion” of love through dying, while he is left alive to endure. The couplet turns fate (qaza) into a sharp question about unfair distribution of destiny. Its emotional core is helplessness mixed with a wish for release from suffering.

main sisakta rah gaya aur mar gae farhad o qais

kya unhi donon ke hisse mein qaza thi main na tha

Interpretation: Rekhta AI

The speaker compares his own lingering pain with the legendary lovers Farhad and Qais, who became symbols of love taken to the point of death. He feels an envious, bitter irony: others achieved the “completion” of love through dying, while he is left alive to endure. The couplet turns fate (qaza) into a sharp question about unfair distribution of destiny. Its emotional core is helplessness mixed with a wish for release from suffering.

yaar thā gulzār thā bād-e-sabā thī maiñ na thā

lā.eq-e-pābos-e-jānāñ kyā hinā thī maiñ na thā

Interpretation: Rekhta AI

The couplet mourns a painful absence: everything needed for union and celebration exists, yet the speaker is missing. The “garden” and “morning breeze” suggest a perfect, lively moment that passes without him. “Henna,” a sign of adornment and readiness for meeting, sharpens the irony: the beloved is prepared, but the lover feels deprived and blames his own fate or inadequacy.

yar tha gulzar tha baad-e-saba thi main na tha

laeq-e-pabos-e-jaanan kya hina thi main na tha

Interpretation: Rekhta AI

The couplet mourns a painful absence: everything needed for union and celebration exists, yet the speaker is missing. The “garden” and “morning breeze” suggest a perfect, lively moment that passes without him. “Henna,” a sign of adornment and readiness for meeting, sharpens the irony: the beloved is prepared, but the lover feels deprived and blames his own fate or inadequacy.

banāyā ai 'zafar' ḳhāliq ne kab insān se behtar

malak ko dev ko jin ko parī ko huur o ġhilmāñ ko

Interpretation: Rekhta AI

The couplet asserts the unique worth of the human being in the Creator’s order. By listing many supernatural and heavenly beings, the poet rejects the idea that they are inherently superior. The emotional core is self-respect joined with humility before God: human dignity is presented as a divine gift, not a personal boast.

banaya ai 'zafar' KHaliq ne kab insan se behtar

malak ko dew ko jin ko pari ko hur o ghilman ko

Interpretation: Rekhta AI

The couplet asserts the unique worth of the human being in the Creator’s order. By listing many supernatural and heavenly beings, the poet rejects the idea that they are inherently superior. The emotional core is self-respect joined with humility before God: human dignity is presented as a divine gift, not a personal boast.

hamdamo dil ke lagāne meñ kaho lagtā hai kyā

par chhuḌānā is kā mushkil hai lagānā sahl hai

Interpretation: Rekhta AI

The poet speaks to companions and questions the real “cost” of falling in love. The heart is treated like something you fasten onto someone—an attachment that happens quickly and feels simple in the moment. Yet once tied, it resists release, so the ease of beginning turns into the pain of separation. The couplet captures love as a one-way act: easy to start, hard to undo.

hamdamo dil ke lagane mein kaho lagta hai kya

par chhuDana is ka mushkil hai lagana sahl hai

Interpretation: Rekhta AI

The poet speaks to companions and questions the real “cost” of falling in love. The heart is treated like something you fasten onto someone—an attachment that happens quickly and feels simple in the moment. Yet once tied, it resists release, so the ease of beginning turns into the pain of separation. The couplet captures love as a one-way act: easy to start, hard to undo.

ġhazab hai ki dil meñ to rakkho kudūrat

karo muñh pe ham se safā.ī kī bāteñ

Interpretation: Rekhta AI

The speaker condemns a double-faced attitude: inner grudge paired with outward politeness. “Kudurat” symbolizes concealed resentment, while “safai” stands for a show of purity and honesty. The emotional core is hurt at hypocrisy and the demand for genuine, transparent dealing.

ghazab hai ki dil mein to rakkho kudurat

karo munh pe hum se safai ki baaten

Interpretation: Rekhta AI

The speaker condemns a double-faced attitude: inner grudge paired with outward politeness. “Kudurat” symbolizes concealed resentment, while “safai” stands for a show of purity and honesty. The emotional core is hurt at hypocrisy and the demand for genuine, transparent dealing.

roz māmūra-e-duniyā meñ ḳharābī hai 'zafar'

aisī bastī ko to vīrāna banāyā hotā

Interpretation: Rekhta AI

The couplet expresses deep disillusionment with worldly life: even a thriving, “inhabited” world keeps producing fresh ruin. “Basti” versus “veerana” becomes a metaphor for civilization whose inner reality is decay. The emotional core is bitter regret and complaint—if this is what a settled world brings, emptiness would have been kinder.

roz mamura-e-duniya mein KHarabi hai 'zafar'

aisi basti ko to virana banaya hota

Interpretation: Rekhta AI

The couplet expresses deep disillusionment with worldly life: even a thriving, “inhabited” world keeps producing fresh ruin. “Basti” versus “veerana” becomes a metaphor for civilization whose inner reality is decay. The emotional core is bitter regret and complaint—if this is what a settled world brings, emptiness would have been kinder.

ham ye to nahīñ kahte ki ġham kah nahīñ sakte

par jo sabab-e-ġhum hai vo ham kah nahīñ sakte

Interpretation: Rekhta AI

The couplet contrasts the ability to express grief with the inability to name its source. The speaker can describe the pain, yet the reason remains sealed—perhaps out of fear, shame, loyalty, or sheer impossibility. This creates a tension between confession and concealment, where the deepest wound is precisely what cannot be spoken.

hum ye to nahin kahte ki gham kah nahin sakte

par jo sabab-e-ghum hai wo hum kah nahin sakte

Interpretation: Rekhta AI

The couplet contrasts the ability to express grief with the inability to name its source. The speaker can describe the pain, yet the reason remains sealed—perhaps out of fear, shame, loyalty, or sheer impossibility. This creates a tension between confession and concealment, where the deepest wound is precisely what cannot be spoken.

jā kahiyo merā nasīm-e-sahar

mirā chain gayā mirī niiñd ga.ī

Interpretation: Rekhta AI

The speaker addresses the dawn breeze as a trusted messenger to carry news of his condition to the beloved. “Morning breeze” becomes a gentle symbol of reaching across distance. The loss of “peace” and “sleep” expresses the depth of longing and separation. The emotional core is helpless restlessness that seeks relief through a message.

ja kahiyo mera nasim-e-sahar

mera chain gaya meri nind gai

Interpretation: Rekhta AI

The speaker addresses the dawn breeze as a trusted messenger to carry news of his condition to the beloved. “Morning breeze” becomes a gentle symbol of reaching across distance. The loss of “peace” and “sleep” expresses the depth of longing and separation. The emotional core is helpless restlessness that seeks relief through a message.

laḌā kar aañkh us se ham ne dushman kar liyā apnā

nigah ko naaz ko andāz ko abrū ko mizhgāñ ko

Interpretation: Rekhta AI

The couplet turns a small act—locking eyes—into a full-blown emotional battle. The beloved’s features are personified as separate forces: gaze, pride, style, brows, lashes, each acting like an opponent. The speaker feels that one playful glance has provoked the beloved’s ego, converting attraction into distance. It captures the pain of flirtation that backfires into estrangement.

laDa kar aankh us se hum ne dushman kar liya apna

nigah ko naz ko andaz ko abru ko mizhgan ko

Interpretation: Rekhta AI

The couplet turns a small act—locking eyes—into a full-blown emotional battle. The beloved’s features are personified as separate forces: gaze, pride, style, brows, lashes, each acting like an opponent. The speaker feels that one playful glance has provoked the beloved’s ego, converting attraction into distance. It captures the pain of flirtation that backfires into estrangement.

mohabbat chāhiye bāham hameñ bhī ho tumheñ bhī ho

ḳhushī ho is meñ yā ho ġham hameñ bhī ho tumheñ bhī ho

Interpretation: Rekhta AI

Bahadur Shah Zafar voices a longing for equal, two-sided love rather than one-sided devotion. The couplet insists that the bond must be shared in every condition—happiness or pain—so neither person carries the emotional weight alone. Love here becomes a pact of companionship: if we are together, we face both delight and suffering together.

mohabbat chahiye baham hamein bhi ho tumhein bhi ho

KHushi ho is mein ya ho gham hamein bhi ho tumhein bhi ho

Interpretation: Rekhta AI

Bahadur Shah Zafar voices a longing for equal, two-sided love rather than one-sided devotion. The couplet insists that the bond must be shared in every condition—happiness or pain—so neither person carries the emotional weight alone. Love here becomes a pact of companionship: if we are together, we face both delight and suffering together.

sab miTā deñ dil se haiñ jitnī ki us meñ ḳhvāhisheñ

gar hameñ mālūm ho kuchh us kī ḳhvāhish aur hai

Interpretation: Rekhta AI

The speaker is ready to cancel every personal wish, but only on the condition of truly knowing the beloved’s real desire. The heart stands for the inner world full of cravings, and “erasing” suggests self-discipline and sacrifice. The emotional core is love mixed with uncertainty: devotion is complete, yet it aches for clarity about what the other truly wants.

sab miTa den dil se hain jitni ki us mein KHwahishen

gar hamein malum ho kuchh us ki KHwahish aur hai

Interpretation: Rekhta AI

The speaker is ready to cancel every personal wish, but only on the condition of truly knowing the beloved’s real desire. The heart stands for the inner world full of cravings, and “erasing” suggests self-discipline and sacrifice. The emotional core is love mixed with uncertainty: devotion is complete, yet it aches for clarity about what the other truly wants.

dekh dil ko mire o kāfir-e-be-pīr na toḌ

ghar hai allāh kā ye is kī to tāmīr na toḌ

Interpretation: Rekhta AI

The speaker begs the beloved not to shatter his heart, addressing them as someone without spiritual guidance. The heart is likened to a sacred temple—“God’s house”—so hurting it becomes not just cruelty but a kind of sacrilege. The metaphor intensifies the pain of love by giving the heart religious sanctity. Emotionally, it is a plea for mercy and reverence toward someone’s inner world.

dekh dil ko mere o kafir-e-be-pir na toD

ghar hai allah ka ye is ki to tamir na toD

Interpretation: Rekhta AI

The speaker begs the beloved not to shatter his heart, addressing them as someone without spiritual guidance. The heart is likened to a sacred temple—“God’s house”—so hurting it becomes not just cruelty but a kind of sacrilege. The metaphor intensifies the pain of love by giving the heart religious sanctity. Emotionally, it is a plea for mercy and reverence toward someone’s inner world.

farhād o qais o vāmiq o azrā the chaar dost

ab ham bhī aa mile to hue mil ke chaar pāñch

Interpretation: Rekhta AI

The poet humorously places himself among the legendary lovers, calling them “friends” in the shared suffering of love. The simple arithmetic “four-five” carries irony: love creates a fellowship of the wounded. Beneath the wit is a quiet confession—his own heart has entered the same timeless circle of longing. The tone mixes pride, self-mockery, and ache.

farhad o qais o wamiq o azra the chaar dost

ab hum bhi aa mile to hue mil ke chaar panch

Interpretation: Rekhta AI

The poet humorously places himself among the legendary lovers, calling them “friends” in the shared suffering of love. The simple arithmetic “four-five” carries irony: love creates a fellowship of the wounded. Beneath the wit is a quiet confession—his own heart has entered the same timeless circle of longing. The tone mixes pride, self-mockery, and ache.

na kuchh ham hañs ke sīkhe haiñ na kuchh ham ro ke sīkhe haiñ

jo kuchh thoḌā sā sīkhe haiñ tumhāre ho ke sīkhe haiñ

Interpretation: Rekhta AI

The speaker rejects superficial lessons drawn merely from joy or sorrow; emotions alone didn’t teach him anything lasting. Real understanding came through attachment and surrender to the beloved, where identity and ego soften. The couplet frames love as a discipline that transforms a person more than any passing mood. The tone is humble: whatever wisdom exists is credited to belonging to the beloved.

na kuchh hum hans ke sikhe hain na kuchh hum ro ke sikhe hain

jo kuchh thoDa sa sikhe hain tumhaare ho ke sikhe hain

Interpretation: Rekhta AI

The speaker rejects superficial lessons drawn merely from joy or sorrow; emotions alone didn’t teach him anything lasting. Real understanding came through attachment and surrender to the beloved, where identity and ego soften. The couplet frames love as a discipline that transforms a person more than any passing mood. The tone is humble: whatever wisdom exists is credited to belonging to the beloved.

Recitation

join rekhta family!

You have exhausted 5 free content pages per year. Register and enjoy UNLIMITED access to the whole universe of Urdu Poetry, Rare Books, Language Learning, Sufi Mysticism, and more.

LOG IN REGISTER
Best poetry resource in urdu
Search
Get App
ENG
Notification
Rekhta Foundation

Devoted to the preservation & promotion of Urdu
Rekhta Dictionary

A Trilingual Treasure of Urdu Words
Sufinama

Online Treasure of Sufi and Sant Poetry
Hindwi

World of Hindi language and literature
Rekhta Learning

The best way to learn Urdu online
Rekhta Books

Best of Urdu & Hindi Books
Donate
Get App
Donate
Speak Now