Tuesday, October 30, 2012

Mallika e Ghazal Begum Akhtar

Mallika e Ghazal Begum Akhtar
During Mallika e Ghazal Begum Akhtar last concert in Ahmedabad she raised the pitch of her voice as she felt that her singing had not been as good as she had wanted it to be and she felt unwell. The additional demand and stress that she put herself under resulted in her falling ill and was rushed to the hospital.
She died on October 30, 1974 in the arms of Nilam Gamadia, her friend, who invited her to Ahmedabad, which has become her final performance.

But Begham Akhtar’s Grave in Pasand Bagh , Thakur Gang, Lucknow lay uncared for and in utter neglect for decades, till her disciple, devotee and author of her biography, Padam shri Shanti Hiranand, took upon herself to restore it to its earlier glory. She relentlessly worked for this mission and her efforts are here for all of us to see.
Sanatkada and Sadbhavna trust have assisted Shanti Hiranand restore the Mazar and it will be dedicated to the city of Lucknow .

Her matchless, touching and emotive singing was an indivisible part of her chaotic life and by far the best part of it.
She was the most charismatic figure in 20th century Hindustani light classical music. There were others before her and of her time, such as Durgesh Nandini Bai, Vidyadhari Bai, Badi Moti Bai, Rasoolan Bai, Batulan Bai and Siddeshwari Bai (later Devi, who was the author’s first guru) who were musically as gifted as, if not more than, Begum Akhtar but did not possess the kind of glamour that she had to reach out to listeners of all kinds, the initiat ed and the uninitiated. Begum Akhtar, or Akhtari Bai Faizabadi earlier, was in that sense unique both as a musician and a human being.
Birth Name: Akhtaribai Faizabadi
Born: October 7, 1914
Origin: Faizabad, Uttar Pradesh, India
Died: October 30, 1974 (aged 60)
Genres: Ghazal, Thumri, Dadra
Occupations: Musician, Singer, Playback Singer
Years active: 1929–1974
Begum Akhtar was born on 7th October, 1914 in Faizabad town of Uttar Pradesh. Her name was Akhtaribai Faizabadi though she was much popular as Begum Akhtar. Her family belonged to the upper class of the society and was not even inclined towards music. She showed interest in music at a very young age and was sent to train under the great sarangi player, Ustad Imdad Khan. Later, she learnt classical music from great exponents of this field like Mohammad Khan, Abdul Waheed Khan and Ustad Jhande Khan Saheb. 
At the tender age of fifteen she gave her first public performance. People were moved by her voice and she gained instant recognition. Her ghazals even impressed the famous poetess of India, Sarojini Naidu and was appreciated at a concert that was organized for helping victims of Bihar earthquake. Her first recording was done by the Megaphone Record Company and they released many gramophone records with her melodious Ghazals, thumris, dadras, etc. In 1930's, Begum Akhtar also acted in a few Hindi films which include Ameena (1934), Mumtaz Begum (1934), Jawaani Ka Nasha (1935), Naseeb Ka Chakkar (1935). In all these films, she sang all her songs herself.
Begum Akhtar moved back to Lucknow after a while where the renowned director Mehboob Khan approached her for a film titled "Roti". The music was composed by the famous Anil Biswas. The movie was released in the year 1942 in which Begum Akhtar had sung six Ghazals. Unfortunately, four of the Ghazals were deleted due to some tension between the producer and the director. The film was appreciated by one and all and the music took the industry by storm. 

While Akhtari Bai’s fame soared as a singer on gramophone records and on the stage, her mother, Mushtari, had to create a “smokescreen” and declare that Shammo was her own daughter and Akhtari’s little sister. Seth Karnani, the financier of entertainments in Calcutta (now Kolkata) and owner of Corinthian Theatre, was clearly smitten with her but was shrewd enough to predict a bright future for the rising star. It must be remembered that the popular music of the day was raga-based, and Akhtari’s melodious, high-pitched, carrying voice was perfectly suited for the stage. She became a rage in Calcutta and her dadra, “Chaa Rahi Kali Hgata…”, was a huge hit as a 78 rpm gramophone record.
Later, when her voice had deepened and she had married an elderly admirer, barrister Ishtiaq Ahmed Abbasi, Nawab of Kakori, she recorded the same song again. This time, the plaintiveness of her earlier rendering was replaced by an abiding poignance and the couplet Ae Masiha Ab toh bolo! Kya Tumhari Raae Haeye acquires a new meaning in the context of a life lived to the full in pain and in ecstasy.
 Begum Akhtar. Her matchless, touching and emotive singing was an indivisible part of her chaotic life and by far the best part of it.
By charting Begum Akhtar’s journey through life and music, the author intentionally or otherwise creates a vivid portrait of a society as yet unable to shake off the shackles of feudalism while aspiring to modernity. Akhtari came on the musical scene when the tawaif, or singing courtesan, was very much a part of the upper-class cultural scene in northern India.
The landed gentry and the rising business class were both patrons of classical music and of the courtesans who specialised in light classical forms such as thumri, dadra, chaiti, baramasa and ghazal. Although dependent on words, each of these forms required of a singer to be well-trained in classical music. Old-timers such as Benazir Bai of Lucknow, pupil of the great Baba Nasir Khan, had also been instructed in dhrupad and dhamar in addition to khayal, tarana and the light classical forms.
Young Akhtari, even when she was little Bibbi, was trained very well in the exacting art of khayal singing. Her first teacher, Ustad Imdad Khan, made her sing kharaj (tonic of the lower octave) and gave her a thorough grounding in scales and the basic grammar of Hindustani music. She would wake up at 4 a.m. to practise. Her poor mother would stretch the family budget to the utmost to see that her gifted daughter got plenty of nutritious food.
Ustad Ata Mohammed Khan of Patiala was her second guru. He came into Akhtari’s life thanks to sarodiya Ustad Sakhawat Hussain of the Shahjehanpur Gharana, who had just returned from his European tour as the music director of Madam Menaka’s dance troupe. 
                                                       Thumri Singer Rasoolan Bai
Ustad Ata Mohammed Khan started off Bibbi on a minor scale, Bhairavi. She took some time to get the hang of the komal swars (minor notes). The turning point came when Khan Saheb rendered, Gunkali, a mid-morning raga, “Ananda Aaj Moray Man Bhayo, Shubh Ghadi/ Shubh Din Muhurrat Sakhiyan Sab Mil Mangal Gaayen”. He made her practise for hours on the kharaj and do swar abhayas (voice culture) step by step, each note gliding from one swar to another in ascending and descending order and rendering each note with an enduring sa, re, ga.
Ata Mohammed Khan taught her Gumkali for three months. He then taught her another raga, the pentatonic Deshkar. He first taught her asthayi (first phase of the composition) and then antara (second phase of the composition). He also taught her to improvise in many ways from dhaivat to shadj, that is, from the sixth note to the first. Bibbi was encouraged to use her imagination to improvise.
Ata Mohammed Khan gave her a thorough grounding in the basics and prepared her for bigger things. He also taught her a thumri in raga, Maand, “Kanhaa Na Jaane kar Preet/ Dekho Re Man Radhey”. Her efforts to render a khayal convincingly – from alap (the introduction to the raga’s contour and mood), badhat (slow improvisation), behalwa (the creation of a wave-like motion through the juxtaposition of key phrases), fast tans and bol tans, and then seamlessly moving into dhrut khayal (or into quick tempo) were amply rewarded.
Ata Mohammed Khan would tell his star pupil: “Taseer Paida Karo” (make your music soulful). She did that later while rendering light classical forms, and her renderings were full of bhava and wisdom as she grew older and became less dependent on virtuosity. By the time she reached her third teacher, Behre Wahid Khan Saheb, the venerable master of Kirana Gharana, Akhtari was a young woman of immense talent and musical maturity. He gave her a nuanced grounding in Khayal singing. But she knew that her real vocation lay as a light classical singer.
Twice in her life Begum Akhtar was faced with the abiding truth that music was to touch the hearts of people: first as a child when she heard a berni (low-brow singer) render a haunting dadra – “Purab Desh Bangal Se/ Wapas Na Aaye Morey Saajan ; and then, while learning from Ata Mohammed, she heard in the wee hours of the morning a fakiran (a wandering woman minstrel) singing “Kaliyar Waley Morey Sai/ Laaj Rakh Leejo/Aaj Laaj Rakh Leejo”. The song entered Akhtari’s soul and she realised that virtuosity was not everything. 
Begum Akhtar’s music was as colourful as her life. Though she sang thumri very well, in this genre she was surpassed by both Rasoolan Bai and Siddeshwari Bai. Her forte was dadra and ghazal. In these two forms, she was peerless. In the later part of her life, after her marriage to Ishtiaq Ahmed Abbasi, the quality of the ghazals she sang improved dramatically. He introduced her to poets such as Ghalib, Meer, Momin, Jigar Moradabadi and Faiz.
She brought grandeur to Mirza Asadullah Khan Ghalib’s poetry; she was able to bring out with warmth and finesse the intellectual and spiritual tussle within him about man’s place in the universe, as she did with the anguished existential poetry of Meer Taqi ‘Meer’ and the defiant, celebratory nature of Fiaz Ahmed Faiz’s work, or the all-encompassing love of life in Jigar’s ghazals. How she managed all this was a mystery. She had little formal education but a highly developed aesthetic sense which would be the envy of the most sophisticated, well-read members of the privileged class. She also brought to the fore poets like Shakeel Badayumi, who wrote about everyday emotions and amorous experiences with style, and promoted younger, more populist poets like Sudarshan Faqir and Shamim Jaipuri. She had the ability to dignify and elevate relatively lesser-known poetry and bring out the nuances of seemingly ordinary verse that the lay reader was most likely to miss.
Her great strength was her adaptability. In her early 78 rpm records when just out of her teens she sang in a very tuneful, high-pitched voice, her technique was solid though her aesthetics was quaint. It was as if she was singing in the style of an earlier era. She wore her heart on her sleeve unabashedly, and, no doubt, her listeners expected it of her.
As she grew older, in her Begum Akhtar phase, her voice deepened, grew mellow, and she realised that life was indeed a vale of tears. Her singing became richer and reflective and gave even greater delight to the cognoscenti as well as her untutored fans. Her rendering of “Koeliya Mat Kar Pukar…” in late middle age is substantially different from, even more satisfying than, her earlier recording, which was full of youthful sparkle.
Nawab Ishtiaq Ahmed Abbasi, Bar-at-Law, never really took his law practice seriously and it went down further when parvenu pleaders learnt to navigate the murky waters of the law and its enforcement. In addition he lost a substantial part of his property, first due to Partition and then through indifferent management.
Abbasi Saheb had forbidden his wife to sing professionally after their marriage. After all, Akhtari had now become the wife of an aristocrat. Begum Akhtar became a victim of acute depression. The day was saved thanks to Sunil Kumar Bose, Chief Producer, Music, All India Radio Lucknow, and his indefatigable younger colleague, Luv Kumar Malhotra, who convinced Abbasi Saheb to allow his wife to sing for AIR. Then, within a decade, a downward turn in his fortunes forced him to let Begum Akhtar sing professionally. She was an instant success on the concert stage and as a recording artist for HMV, possibly the highest seller of discs in her category.
Begum Akhtar’s career was more successful in social and financial terms than her senior contemporaries such as Badi Moti Bai and Rasoolan Bai, both of whom had to struggle to keep the wolf from the door, and Siddeshwari, who travelled to Delhi to take up an AIR producership to prop up a waning concert career. She loved the good life and constantly spent whatever she earned. She had a large brood of dependants, including Shammo and her 10 other children from various ill-judged marriages.
A satlarha, or a seven-string pearl necklace, of great value would be left with jeweller-sitarist Arvind Parekh in the “off season” when he would advance her the money to tide over the lean period. Then when the music season began again, Begum Akhtar would pay him back and the necklace, a gift from the Nawab of Rampur, would return to her. This went on for a good seven or eight years until her death. When she passed away, the necklace was with Arvind Parekh. The gentlemen and artist that he was, he returned it to Abbasi Saheb but refused to accept money for it, saying that it was his privilege to have been of some assistance to Begum Akhtar. 
Begum Akhtar was a refined Ghazal singer and was called as Mallika-e-Ghazal or the Queen of Ghazals. Her style of singing is inimitable and few can match upto her style. Most compositions were self composed and based on Ragas.
Bollywood career
  • Naseeb Ka Chakkar | -
  1. Kalyug Hai Jabse Aaya Maya Ne...
  • Roti | Anna Sahab Mainkar
  1. Wo Hans Rahe Hain Aah Kiye Jaa...
  2. Ulajh Gaye Nayanwa Chhute Nahin...
  3. Char Dino Ki Jawani Matwale...
  4. Ai Prem Teri Balihari Ho...
  5. Phir Fasle Bahaar Aayi Hai...
  6. Rehne Laga Hai Dil Me Andhera...
  1. Hamen Yaad Teri Sataane Lagi...
  2. Main Raja Ko Apne Rijha Ke Rahungi...
  • Dana Pani | Mohan Junior
  1. Ishq Mujhe Aur Kuchh To Yaad Nahi...
  • Ehsaan
  1. (1954 - hame.n dil me.n basaa bhi lo).
Awards and recognition
1968: Padma Shri
  Laaii Hayaat Aaye 
Lyrics by Ibrahim Zauq
laa_ii hayaat aaye qazaa le chalii chale
na apanii Khushii aaye na apanii khushii chale

Hayaat: Biography, Existence, Life, World
: Destiny, Death, End, Fate, Jurisdiction, Judgement
: Joy, Happiness
behtar to hai yahii ke na duniyaa se dil lage
par kyaa kare.n jo kaam na bedillagii chale

Behtar: Better, Improved
Dillagii karna
: To Joke, Tease
: Without fun
ho umr-e-Khizr bhii to kahe.nge ba_vaqt-e-marg
ham kyaa rahe yahaa.N abhii aaye abhii chale

Umr: Age, Life-Time, Span Of Life
: Derived from Khwaajah Khizr, the name of a prophet skilled in divination, and who is said to have discovered and drank of the fountain of life
: Everlasting life, Immortality
: Hour, Occasion, Opportunity, Time, Term, Season
: Death
: At The Time Of Death
duniyaa ne kis ka raah-e-fanaa me.n diyaa hai saath
tum bhii chale chalo yuu.N hii jab tak chalii chale

Fanaa: Destroyed, Death, Destruction, Mortality
: Path of destruction
naazaa.N na ho Khirad pe jo honaa hai vo hii ho
daanish terii na kuchh merii daanishvarii chale

Naazaan: Proud, Arrogant
: Intelligence
: Knowledge, Learning, Science, Wisdom
: Learned; wise, sagacious
kam ho.nge is bisaat pe ham jaise bad_qimaar
jo chaal ham chale vo nihaayat burii chale

Bisaat: Bedding, Carpet, Chess Board, Extent, Capacity
: Dice; any game of hazard
: Wicked game of dice
: Accelerate, Activity, Bark, Custom, Gadget, Gait, Gimmickery, Guile, Strategem, Tactic, Trick, Walk
: Abounding, End, Excessive, Extremely, Very Much
jaa ki havaa-e-shauq me.n hai.n is chaman se ‘Zauq’
apanii balaa se baad-e-sabaa kahii.n chale

Shauq: Aspiration, Desire, Eagerness, Enthusiasm, Fondness, Keenness, Interest, Taste, Yearning, Zeal
: Flower Garden, Flower Bed, A Blooming or Flourishing Place
: A reference to the poet, Ibrahim Zauq
: Calamity, Danger, Distress, Trial, Misfortune, Problems
: Wind, Air, Breeze
: Breeze, Gentle Cool Breeze, Wind
 Mere Naseeb Ne 

Lyrics by Shaz Tamkanat 

mere nasiib ne jab mujh se inteqaam liyaa

kahaa.N kahaa.N terii yaado.n ne haath thaam liyaa
Naseeb: Destiny, Fortune, Fate, Lot, Quota
: Avenge, Revenge, Reprisal
: Take, Support, Hold
fazaa kii aa.Nkh bhar aa_ii havaa kaa rang u.Daa
sukuut-e-shaam ne chupake se teraa naam liyaa

Fazaa: Atmosphere, Environment
: Silence
vo mai.n nahii.n thaa ek harf bhii na kah payaa
vo bebasii thii ke jis ne teraa salaam liyaa

Harf: Syllable, Letter, Alphabet, A Letter Of The Alphabet, Talk
: Helplessness
har ek Khushii ne tere Gam kii aabruu rakhalii
har ek Khushii se tere Gam ne inteqaam liyaa

Aabruu: Credit, Chastity, Dignity, Honor, Fame, Good Name, Reputation, Respect, Status
 Kis Se Puuchhein 
 Lyrics by Taskeen Qureshi
kis se puuchhe.n ham ne kahaa.N wo cheharaa-e-roshan dekhaa hai
mehfil mehfil Dhuu.NDh chuke hai.n gulshan gulshan dekhaa hai

Chehara: Face
: Ablaze, Bright, Clear, Explicit, Light, Lit, Lucid, Luminescent, Luminous, Lustrous Illuminated
: Assembly, Gathering, Party
: Garden
kis ko dekhe.n kis ko na dekhe.n, phuul bhii hai.n kaliyaa.n bhii magar
jis se lagaayii aa.Nkh usii ko dil kaa dushman dekhaa hai

Kali: Blossom, Bud
rang-e-bahaar-e-subah-e-gulistaa.N kyaa dekhe wo diiwaanaa
jis ki nazar ne ek hii gul me.n saaraa gulshan dekhaa hai

Bahaar: Bloom, Beauty, Glory, Delight, Elegance, Enjoyment, Fine Landscape, Flourishing State, Prime, Spring
: Garden, Rose Garden
ahl-e-wafaa kii Khuun kii chhii.nTe.n duur tak u.Dakar jaatii hai.n
meraa ta.Dapanaa dekhane waale apanaa bhii daaman dekhaa hai?

Ahl: People
: Fulfilling A Promise, Fulfillment, Fidelity, Faithful, Sincerity, Sufficiency
: Shot, spot, splash, a sprinkle, a slight shower (of rain); bespattering, aspersion, ridicule, raillery, banter
: Yearning, Yen
: Skirt, Lap
aaj u.nhe.n jo chaahe samajh lo warnaa yahii ‘taskii.n’ hai.n ji.nhe.n
kal tak ham ne kuu-e-butaa.N me.n Khaak_ba_daaman dekhaa hai

Warna: And If Not, Else, Otherwise
: Calming, Stilling, Tranquillizing, Soothing, Consolation, Comfort, Assurance, Peace Of Mind, Also a reference to the poet, Taskeen Qureshi
: Street, Lane
: Beloved, Idols Plural of But
: Lane in which the beloved lives
: Ashes, Dust, Dirt, Earth, Land
: With, by; possessed of
: Dusty, Dirty, Soiled clothes
 Duniya Ke Sitam Yaad 
Lyrics by Jigar Moradabadi
duniyaaa ke sitam yaad na apanii hi vafaa yaad
ab mujh ko nahii.n kuchh bhii muhabbat ke sivaa yaad

Sitam: Cruelty, Injustice, Oppression Tyranny, Torment, Torture, Violence
: Fulfilling A Promise, Fulfilment, Fidelity, Faithful, Sincerity, Sufficiency
: Except, Save, But, Besides, Other Than, More
mai.n shikvaa_ba_lab thaa mujhe ye bhii na rahaa yaad
shaayad ke mere bhuulanevaale ne kiyaa yaad

Shikvaa: Complaint
: At The Brink Of
: Perhaps, Probably
: To Forget
jab ko_ii hasii.n hotaa hai sargarm-e-navaazish
us vaqt vo kuchh aur bhii aate hai.n sivaa yaad

Hasiin: Beautiful, Elegant, Charming, Handsome
: Inflamed with love; enthusiastic, ardent, zealous, eager, earnest, intent (on); assiduous, diligent, attentive
: Kindness, Favor, Felicitation, Praise, Patronage
muddat hu_ii ik haadasaa-e-ishq ko lekin
ab tak hai tere dil ke dha.Dakane kii sadaa yaad

Muddat: Awhile, Duration, Length Of Time, Period Of Time, Term, While
: Incident, Accident, Calamity, Episode, Misfortune, Occurrence, Tragedy
: Call, Conversation, Echo, Ever, Sound, Tone, Voice
haa.N haa.N tujhe kyaa kaam mere shiddat-e-Gam se
haa.N haa.N nahii.n mujh ko tere daaman kii havaa yaad

Haan: Yes
: Rigor, Severity, Intensity
: Skirt, Foot Of A Mountain, Lap
: Wind, Breeze
mai.n tark-e-rah-o-rasm-e-junuu.N kar hii chukaa thaa
kyuu.N aa ga_ii aise me.n terii lagzish-e-paa yaad

Tark: Abandon, Abdicate, Break, Evacuate, Give Up, Leave, Relinquish, Renounce, Walkway, Waive
: Path, Road, Way
: Custom, Established Usage, Law, Marking, Model, Rule, Tradition, Writing
: Social Etiquette, Code, Customs
: Craze, Ecstasy, Frenzy, Insanity, Lunacy, Mania, Madness, Passion, Zealotry
: Quiver, Stagger
: Feet
: Trembling of the feet
kyaa lutf ki mai.n apanaa pataa aap bataauu.N
kiije ko_ii bhuulii hu_ii Khaas apanii adaa yaad

Lutf: Benignity, Enjoyment, Favor, Grace, Joy, Kindness, Pleasure, Taste, Wit
: Address, Trace
: Especial, Exclusive, Extraordinary, Main, Major, Noble, Particular, Private, Special, Unmixed
: Beauty, Charm, Elegance, Fascination, Grace, Payment Of Debt Performance, Pose, Settlement, Style
 Kuch To Duniya Ki Inaayaat Ne 
 Lyrics by Sudarshan Faakir
kuchh to duniyaa ki inaayaat ne dil to.D diyaa
aur kuchh talKhii-e-haalaat ne dil to.D diyaa

Inaayaat: Blessing, Favour, Kindness, Acceptance Of Love, Reciprocation Of Love
Dil ToDna
: To break the heart
: Acidity, Bitterness, Pungency
: Condition, Circumstance, Liking, State
ham to samajhe the ke barsaat me.n barasegii sharaab
aayii barsaat to barsaat ne dil to.D diyaa

Barsaat: Rain, Rainy Season
: Alcohol, Wine, Liquor
dil to rotaa rahe, aur aa.Nkh se aa.Nsuu na bahe
ishq kii aisii rawaayaat ne dil to.D diyaa

Bahana: Flow, Pour
: Tears
: Accustomed, Legend, Ordinary, Tradition
wo mere hai.n, mujhe mil jaaye.nge, aa jaaye.nge
aise bekaar Khayaalaat ne dil to.D diyaa

Bekaar: Friendless, Futile, Good-For-Nothing, Idle, Ineffective, Invalid, In Vain, Junky, Kaput, Meaningless
: Ideas, Thoughts
aap ko pyaar hai mujh se ke nahii.n hai mujh se
jaane kyo.n aise sawaalaat ne dil to.D diyaa

Sawaalaat: Demands, Questions, Queries
 Mere Ham-nafas Mere Ham-navaa 
 Lyrics by Shakeel Badayuni
mere ham-nafas, mere ham-navaa, mujhe dost banake daGaa na de
mai.n huu.N dard-e-ishq se jaa.N_valab jaa.N_va-lab, mujhe zindagii kii duaa na de

Nafas: Breath
: Sound, Voice
Ham-nafas, Ham-navaa
: Friend
: Deceit, Treachery, Delusion
Jaan-valab: Dead

: At the brink of, at the lips of
: At the brink of death
: Blessing, Prayer, Wish
mere daaG-e-dil se hai raushnii, usii raushnii se hai zindagii
mujhe Dar hai aye mere chaaraagar, ye charaaG tuu hii bujhaa na de

DaaGh: Blemish, Calamity, Grief, Loss, Scar, Stain, Taint
: Light, Brightness, Illumination
: Doctor, physician
: Lamp
: To extinguish, to put out
mujhe chho.D de mere haal par, teraa kyaa bharosaa hai chaaraagar
ye terii nawaazish-e-muKhtasar, meraa dard aur ba.Daa na de

Nawaazish: Kindness, Favor, Felicitation, Praise, Patronage
: Abridged, Abbreviated, Brief, Concise, Epitomise, Laconic, Short, Small
meraa azm itanaa bala.nd hai ke paraaye sholo.n kaa Dar nahii.n
mujhe Khauf aatish-e-gul se hai, ye kahii.n chaman ko jalaa na de

Azm: Conviction, Decision, Fortitude, Intention, Resolve
: Lofty, High, Strong
: Awe, Fear, Jeopardy, Jitters, Threat
: Fire, Flame, Ember
: Flower, Rose
: Flower Garden, Flower Bed, A Blooming or Flourishing Place
wo uThe hai.n leke hom-o-subuu, arey o ‘Shakeel’ kahaa.N hai tuu
teraa jaam lene ko bazm me.n koii aur haath ba.Daa na de

Hom: An oblation with clarified butter, a burnt-offering, a sacrifice; the casting clarified butter, &c. into fire as an offering to the gods, accompanied with invocations and prayers according to the objects of sacrifice
: Ewer, jar, pitcher, pot, cup, glass
: A reference to the poet, Shakeel Badayuni
: Meeting, Assembly, Company (At A Feast Or Entertainment), Gathering, Party
 Sar Mein Saudaa Bhi Nahin 
 Lyrics by Firaq Gorakhpuri
sar me.n saudaa bhii nahii.n dil me.n tamannaa bhii nahii.n
lekin is tark-e-mohabbat kaa bharosaa bhii nahii.n

Saudaa: Bargaining, Madness, Marketing, Melancholy, Trade, Traffic, Wackiness
: Wish, Desire, Inclination, Request, Hope, Longing, Prayer, Supplication, Petition, Yearning
: Abandon, Abdicate, Break, Evacuate, Give Up, Leave, Relinquish, Renounce, Walkway, Waive
: Break Up, To Give Up Love, Abandonment Of Love, Relinquishing Of Love, Separation
: Faith, Trust
yuu.N to hangaame uThaate nahii.n diivaanaa-e-ishq
magar ai dost kuchh aiso.n kaa Thikaanaa bhii nahii.n

Hangaama: Affray, Confusion, Disorder, Riot, Ruckus, Tumult, Turmoil, Uproar
: Abode, Bearing, Goal, Limit, Proper Place
muddate.n guzarii.n terii yaad bhii aaii na hame.n
aur ham bhuul gae ho.n tujhe aisaa bhii nahii.n

Muddat: Awhile, Duration, Length Of Time, Period Of Time, Term, While
ye bhii sach hai ke mohabbat me.n nahii.n mai.n maabuur
ye bhii sach hai ke teraa husn kuchh aisaa bhii nahii.n

Majbuur: Compelled, Enforce, Helpless, Limitation, Oppressed, Overwhelmed
dil kii gi.ntii na yagano.n me.n na begaano.n me.n
lekin is jalvaagaah-e-naaz se uThataa bhii nahii.n

Gintii: Account, Estimation
: Unique, Single, Sole, Agreed, Unequalled, Kinsman, Kindred, Relative
: Stranger, Alien, Foreign
: Place Of
: Airs, Arrogant, Blandishment, Coquetry, Delicacy, Elegance, Gracefulness, Pride, Softness
badgumaa.N ho ke mil aaii dost jo milanaa hai tujhe
ye jhijhakte hue milanaa koi milanaa bhii nahii.n

Gumaan: Distrust, Deception, Doubt, Fancy, Likelihood, Mistrust, Opinion, Pride, Suspicion, Surmise, Thought
: Without Doubt
: Hesitate Show Reluctance, Hesitant, Reluctant
shikvaa-e-jaur kare kyaa koii us shoKh se jo
saaf qaayal bhii nahii.n saaf mukartaa bhii nahii.n

Shikvaa: Complaint
: Oppression, Tyranny
: Attractive, Bold, Bright, Coquettish One, Daring, Insolent, Kittenish, Lascivious, Malapert
: Clean, Clear, Even, Explicit, Expressly, Legible, Lucid, Innocent, Openly, Plain, Pure
: To accept
: To Turn Away From, Deny
meharbaanii ko mohabbat nahii.n kahate ai dost
aah mujhase to merii ra.njish-e-bejaa.N bhii nahii.n

Meharbaanii: Kindness
: Ah!, Groan, Oh!, Sigh
: Anguish, Distress, Enmity, Grief, Indignation, Misunderstanding, Unpleasantness
: Flat, Lifeless, Inanimate, Vapid
baat ye hai ki sukuun-e-dil-e-vahashii kaa maqaam
ku.nj-e-zi.ndaa.N bhii nahii.n vusa’at-e-seharaa bhi nahii.n

Sukuun: Contentment, Peace
: Crazed (Person), Wild, Untamed
: Abnormal, Basis, Dwelling, Location, Locus, Occasion, Opposite, Place, Position, Rank, Station
: Corner
: Cage, Prison, Jail
: Area, Breadth, Expanse, Expansion, Extent, Largeness, Latitude, Quantity
: Desert, Wilderness
muu.Nh se ham apane buraa to nahii.n kahate, ke ‘Firaq’
hai teraa dost magar aadmii achchhaa bhii nahii.n

 Uzr Aane Mein Bhi Hai 
 Lyrics by Daag Dehlvi
उज्र आने में भी है और बुलाते भी नहीं
बाइस-इ-तर्क-इ-मुलाक़ात बताते भी नहीं

uzr aane me.n bhii hai aur bulaate bhii nahii.n
baais-e-tark-e-mulaaqaat bataate bhii nahii.n

उज्र, Uzr: Apology, Disapproval, Excuse, Helplessness, Hesitate, Objection, Plea
बाइस, Baais
: Basis, Bring About, Cause, Ground, Occasion, Origin, Reality, Reason
तर्क, Tark
: Abandon, Abdicate, Break, Evacuate, Give Up, Leave, Relinquish, Renounce, Walkway, Waive
मुलाक़ात, Mulaaqaat
: Encounter, Interview, Meeting, Visit
बाइस-इ-तर्क-इ-मुलाक़ात, Baais-e-Tark-e-Mulaaqaat
: Basis for terminating acquaintanceship
खूब पर्दा है के चिलमन से लगे बैठे हैं
साफ़ छुपते भी नहीं सामने आते भी नहीं

Khuub pardaa hai ke chilaman se lage baiThe hai.n
saaf chhupate bhii nahii.n saamane aate bhii nahii.n

खूब, Khuub: Amiable, Beautiful, Excellent, Good, Really, Thoroughly, Well
पर्दा, Pardah
: Curtain, Eyelid, Modesty, Privacy, Screen, Secrecy, Veil Wall
चिलमन, Chilman
: A Venetian Blind
साफ़, Saaf
: Clean, Clear, Even, Explicit, Expressly, Legible, Lucid, Innocent, Openly, Plain, Pure
हो चुका क़ता ताल्लुक तो जफ़ायें क्यों हों
जिनका मतलब नहीं रहता वो सताते भी नहीं

ho chukaa qataa ta’lluq to jafaaye.n kyo.n ho.n
jinako matlab nahii.n rahataa wo sataate bhii nahii.n

क़ता, Qataa: Break, Intercept, Fault
ताल्लुक, Ta’lluq
: Relation, Related
जफा, Jafaa
: Oppression, Injustice, Injury, Unfaithful, Violence
मतलब, Matlab
: Aim, Desire, Meaning, Motive, Object, Wish
ज़ीस्त से तंग हो ऐ दाग़ तो जीते क्यों हो
जान प्यारी भी नहीं जान से जाते भी नहीं

ziist se ta.ng ho ae ‘DaaG’ to jiite kyo.n ho
jaan pyaarii bhii nahii.n jaan se jaate bhii nahii.n

ज़ीस्त, Ziist: Life, Whirlpool
तंग, Tang
: Close, Contracted, Tight, Narrow, Straitened, Scanty, Poor, Distressed, Dejected, Limited, Narrow
दाग़, Daag
: A reference to the poet, Daag Dehlvi
 Khush Huun Ki Mera 
 Lyrics by Shakeel Badayuni
Khush huu.N ki meraa husn-e-talab kaam to aayaa
Khaalii hii sahii merii taraf jaam to aayaa

Husn: Attractiveness, Beauty, Elegance, Loveliness
: all, Claim, Demand, Desire, Hunger, Inquiry, Need, Needfulness, Pursuit, Quest, Request, Salary
: Way Of Wanting, Desiring
: Goblet, Wineglass
kaafii hai mere dil ki tasallii ko yahii baat
aap aa na sake aap kaa paiGaam to aayaa

Kaafii: Adequate, Ample, A Lot, Sufficient, Effectual, Enough, Quite A Few
: Comfort, Consolation, Satisfaction
: Message, News, Advice
apano.n ne nazar pherii to dil ne to diyaa saath
duniyaa me.n koii dost mere kaam to aayaa

Pheyr: Manipulate, Maze, Misfortune, Refund Reject, Return, Reverse, Restore, Revolution, Trick, Turn, Twist
wo subah kaa ehasaan ho ya merii kashish ho
Duubaa hua Khurshiid sar-e-baam to aayaa

Ehsaan: Beneficence, Benefaction, Benevolence, Boon, Good Deed, Goodness, Good Will, Favour, Kindness
: Attraction, Allurement, Drawing, Magnetism, Strife
Duubaa hua
: Sunken
: Sun
: Balcony, Eel, Morning, Roof, Terrace, Upper Storey
: On Roof Top
log un se ye kahate hai.n ki kitane hai.n “Shakeel” aap
is husn ke sadaqe me.n meraa naam to aayaa

Shakeel: Handsome, Beautiful. Also, a reference to the poet, Shakeel Badayuni
: An alms; a gift, donation; a propitiatory offering, a sacrifice (to avert misfortune, or sickness)
 Ishq Mein Gairat-e-Jazbaat Ne 
 Lyrics by Sudarshan Faakir
ishq me.n Gairat-e-jazbaat ne rone na diyaa
varna kyaa baat thii kis baat ne rone na diiyaa

Ishq: Affection, Amour, Love, Excessive Passion Mania, Romance
: Honour, Pride, Self-respect
: Emotion
: And If Not, Else, Otherwise
aap kahate the ke rone se na badale.nge nasiib
umr bhar aap kii is baat ne rone na diiyaa

Badalnaa: Alter Exchange, Transform, Vibrate
: Destiny, Fortune, Fate, Lot, Quota
ronewaalo.n se kah do unakaa bhii ronaa role.n
jinako majbuuri-e-haalaat ne rone na diiyaa

Majbuur: Compelled, Enforce, Helpless, Limitation, Oppressed, Overwhelmed
: Condition, Circumstance, Liking, State
: Difficult circumstances
tujhase milakar hame.n ronaa thaa bahot ronaa thaa
ta.ngii-e-waqt-e-mulaaqaat ne rone na diiyaa

Tangii: Narrowness, Hardship, Poverty
: Hour, Occasion, Opportunity, Time, Term, Season
: Encounter, Interview, Meeting, Visit
: Shortness Of The Time Of Meeting
ek do roz kaa sadamaa ho to ro le.n ‘Faakir’
ham ko har roz ke sadamaat ne rone na diiyaa

Roz: A day
: Affliction, Bereavement, Blow, Calamity, Collision, Jar, Shock, Suffering
: A reference to the poet, Sudarshan Faakir
: Sorrow

دہشت گرد ہوائیں

یہ دہشت گرد ہوائیں اور یہ بنیاد پرست طوفان

ایک دور تھا جب موسموں کا انتظار ہوا کرتا تھا. مختلف فصلوں کا، پھلوں اور پھولوں کا موسم، برسات، بہار اور خزاں کا موسم. گرمی اور سردی کا موسم. ہر ایک موسم کی اپنی افادیت اور اپنے مسائل. ادب نے بھی اپنے لئے کچھ موسم تجویز کیے، محبتوں کی رتیں، عشق کا موسم تو کبھی ہجر و وصال کا موسم. 
سماجی تقریبات اور مواقعوں کو بھی موسم سے جوڑ دیا گیا.
  شادیوں کا موسم، کھیل کود کا اور بیماریوں کا موسم. پھر انسان نے کچھ موسموں کو تہواروں سے جوڑ دیا. کچھ اور ترقی یافتہ ہوا تو ایک اور موسم کا اضافہ کر لیا اور اس برقی دور میں خبروں کا موسم بھی آنے جانے لگا. اس موسم نے بقیہ تمام موسموں پراسقدرفوقیت حاصل کرلی کہ انسان کے ذہن پر اب یہی حاوی رہنے لگا. بلکہ تمام موسم خبر کے زیر اثر آتے چلے گئے. ذرائع ابلاغ افق بن کر سارے عالم پر چھاتا چلا گیا اور خبریں آندھی اور طوفان بن کر آنے اور جانے لگی. کبھی خبروں کی برسات ہونے لگی تو کبھی خبریں آگ برسانے لگیں، کہیں اشتہار بنکر خبریں انسان کا دل للچانے لگی تو کہیں شرمسارکرنے لگی.
 الغرض مختلف شکلوں میں مختلف خبریں اور سب کے الگ الگ موسم. خبریں کبھی بیٹھے بٹھائے توکبھی بیٹھے بیٹھے ہنسانے اور رلانے لگی، کسی کو دیوانہ کر گئی تو کسی کو فرزانہ، کسی کو بدنام تو کسی کو نام اوردام سے نوازتے چلی گئی، کبھی سنی سنائی آفتوں کو دیکھی دکھائی بناتی چلی گئی تو کبھی ان دیکھی آفتوں کو دیدہ زیب کر دیا، اور کبھی بن بلائی آفتوں سے رشتہ بھی کرلیا. الغرض خبر نے انسان کو ایک عالم سے با خبر کر دیا. یہ اور بات کہ وہ عالم بالا سے بے خبر ہوتا چلا گیا اور اسی کے ساتھ ساتھ اپنے انجام سےبھی. اسے پتہ نہیں کہ اب انجام کا عالم کیا ہوگا.

ہر ایک خبر سے با خبر امریکہ بھی اپنے انجام سے بے خبر ہے. جہاں طوفانوں کا موسم آتا ہے، اور اکثر و بیشتر آتا ہے لیکن خبروں کا موسم ہمیشہ دیگر موسموں پر حاوی رہتا ہے. لیکن اب کی بار امریکہ میں ایسا نہ ہوسکا، اور طوفان خبروں پر غالب نظر آیا. اب کی بار انکے چراغ سورج کے ہم نسب نہیں نکلے اور نہ ہی انکی ایٹمی توانائیاں. پہلے اینڈریو پھر کیٹرینا اور اب سینڈی. ہمارے دوست جناب شیفتہ تو سینڈی کو بہ معنی چٹیا کے لے رہے تھے. کہنے لگے امریکہ اب سینڈی لگا رہا ہے. کہیں سی آئی ہے توکہیں پو پھٹ رہی ہے اور کہیں شب تاریک ہے. اب انہیں کوئی قاعدہ یاد نہیں رہا.

 اک امریکی سیاسی فلسفی کہہ رہا تھا یہ حملہ ہے ہماری جمہوریت پر، حکومت پر، ہماری تہذیب پر، "ہماری تہذیب سے تم خار کھاتے ہو". لیجیے جناب تہذیب ہو ئی نہ ہوئی حیوانیت ہو گئی، اگر یہ تہذیب ہے تو چنگیزی کیا ہے. فلسفی یہ بھی کہہ رہا تھا کہ سینڈی کو امریکہ میں کسی قاعدہ کے تحت بھیجا گیا ہے، کسی مکر و سازش کے تحت بھیجا گیا ہے. سچ کہا اس نے، مکر و مکر اللہ. اب گراونڈ زیرو تلاش کرتے رہیے. مو ساد کی خفیہ معلومات پر انحصار کیجیے اور سی آئی اے سے پوچھیے کہ بھلا وہ اب کیا سی آئی ہے اور کیا پھاڑ آ ئی ہے. پوچھیے تو ذرا سینڈی کے پیچھے کون ہے اور کیوں ہے. اور ذرا اپنے ہونہار ذرائع ابلاغ کو بھی بتائیے کہ وہ بھی اپنی تفتیش کا اور اپنے قیاسات کا تخمینہ لگائے. سائینس دانوں اور ماہر موسمیات کی دلیلوں کو بھی پرکھ لیجیے. اور تمام علت و معلول کے بخیے ادھیڑنے کے بعد مآل آخر اپنے روحانی پیشواؤں سے معلوم کر لیجیے کے یہ دہشت گرد ہوائیں کیوں چل رہی ہیں.
  تمہاری قوم نے ویسے بھی مذہب کو معمہ بنا رکھا ہے اور روحانیت کی ہجہ بھی تمہیں نہیں پتہ. تمہارے اہل فکر و نظر کو بہت شوق ہے قیاس آرائی کا. تم اینڈریو کو الیانڈریو کیوں نہیں کرسکے اور اسے باریش بنا کر اسکے سر ایک امامہ کیوں نہیں رکھ سکے، کیٹرینا کو القطرینا آپ کیوں نہ بنا سکے اور اسے حجاب کیوں نہیں پہنا سکے. کوئی سینڈی السینڈی بھی ہو سکتا ہے جسے بہ آسانی بندوق بردار یا راکٹ بردار بنایا جا سکتا ہے، کمپیوٹر میں یہ کام درجہ پنجم کا طالب علم بھی کر سکتا ہے. یہ سب ہوائیں امریکہ میں دھڑلے سے دہشت گردی کر رہی ہیں اور کون سے ورلڈ آڈر کے تحت کام کر رہی ہیں انہیں خبر ہی نہیں، وہ جو مریخ تک کی خبر لیتے رہتے ہیں اور زہرہ کو بھی نہیں بخشتے . اب ان بنیاد پرست طوفانوں کے سامنے امریکہ کی طاقت کے بل کیوں ڈھلیے پڑگئے ہیں.
 اب یہ ان طوفانوں کے تعاقب میں کیوں نہیں جا تے. انکے ڈرون ان ہواؤں سے اتنے کیوں ڈررہے ہیں. دل کو بہلانے تم نے ''اسٹروم چیزرز" فلمیں ضرور بنا ڈالی. ٹیکنولوجی اور ایٹمی اجارہ داری کا تمہارا سارا رعب اور زعم ان دہشت گرد ہواؤں کے سامنے ٹھنڈا پڑ گیا. غیر ممالک اور خاصکر مسلم ممالک کے نیوکلیائی پلانٹ سے توانائی کے حصول کو تم مختلف سازشوں سے روکنا چاہتے تھے، اب تمھارے نیو کلیائی پلانٹ جو دنیا میں دہشت پھیلانے کے لئے بنائے گئے تھے ان دہشت گرد ہواؤں کی زد پر ہیں. انہیں اسلام اور مسلمانوں سے کیوں منسوب نہیں کرتے. ذرائع ابلاغ کو کو ئی تنظیم کا نام اب یاد کیوں نہیں رہا. اس طوفان کو اللہ اور اسلام سے کیوں نہیں جوڑتے.

 تمھارے روکی، ہلک اور سوپر مین کہاں ہیں. وہ تمہاری فکشن سے بھری جھوٹی دنیا اور وہ تمہارا بے پرکی اڑانا، اور وہ تمھارے اخباری اور صحافتی ہتھکنڈے اب سب کہاں دھرے رہ گئے. رومنی کی رونی صورت اور براق کی برقیت بھی ان دہشت گرد ہواؤں کا رخ نہیں موڑ سکی. تمہاری حماقت کی حد تک معصوم عوام احتجاج کیوں نہیں کرتی کہ ان دہشت گرد ہواؤں اور بنیاد پرست طوفانوں پر حملہ کیا جائے. تمہاری وہ محبوبہ، تمہاری ایکونومی، جس کے عشق میں تمہاری اکثر نسلیں پاگل ہو چکی ہیں، مادیت پرست اور مطلب پرست ہو چکی ہیں، سب ملکراپنی محبوبہ کو ان دہشت گرد ہواؤں سے کیوں نہیں بچا لیتے، جو دامن تار تار کرنے پر تلی ہیں، وہ بنیاد پرست سینڈی تمہاری محبوبہ کو برہنہ کر تگنی کا ناچ نچانے پر تلا ہے.

 کہاں ہے تمہارا وہ غمگسار اسرائیل جسکے تم ڈاکیے بنے پھرتے ہو، کہاں ہے وہ دولت فراعنہ اور دفینہ قارون جسکے بل بوتے پر تمہاری محبوبہ ساری دنیا میں ناز نخرے دکھاتی پھرتی ہے. جسکے آسرے پر تم الکشن لڑتے ہو، جسکے سہارے تم قلندروں اور فقیروں کو ستاتے ہو، ان پر ظلم ڈھاتے ہو. اپنی تیسرے درجہ کی تہذیب کو تیسری دنیا کے سر منڈھنا چاہتے ہو، ساری دنیا پر حکومت کرنے چلے ہو ، روحوں کا اغوا کر نے اور افکار کی عصمت دری کرنے چلے ہو. اس اصل دہشت گرد سینڈی کو پکڑ کر بتاؤ تو جانیں.

اللہ تعالی امریکہ کے معصوم عوام کی حفاظت کرے اور انکے سرکش اور ظالم اہل اقتدار و افکار کو اور انکے ہم پیالہ و ہم نوالہ کو مع انکی طاقتوں کے نیست و نابود کرے. آمین