Ye bhi nahin wo bhi nahin

Discussion in 'Hadayiq e Bakhshish' started by Aqib alQadri, Mar 16, 2017.

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  1. Aqib alQadri

    Aqib alQadri Veteran

    The beauty of Ala Hazrat's language is unparalleled; and it is impossible to put all probable meanings into a single translation. I used "powers" (plural), as this would refer to the numerous miracles.

    This was deliberate - to compare creation with the Creator, and to make it easier to comprehend.

    if you are referring just to this couplet - yes, probably "he" could be removed.
     
    Last edited: Mar 16, 2017
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  2. Layman

    Layman Banned

    Pretty good translation but I guess Imam e Ahle Sunnat has left us struggling to do justice


    As far as i know Imam sahib meant power/ability (not powers) in this couplet
    The words kahan/kaha should be translated as being questions
    Wajib should not be translated as Creator
    'Ye bhi nahin' should not be translated as with 'He is neither' but rather something like ' (the reality) is neither like this nor..'

    Mufti Zahid Hussain al Qadri did a commentary of this couplet at 24.00mins here
     
  3. Aqib alQadri

    Aqib alQadri Veteran

    "mumkinat" - is more than what has already been created (or what exists). so it includes further creations.

    just using the word creation would have meant "makhlooq".

    please feel free to suggest a better translation.
     
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  4. Noori

    Noori Senior Moderator

    aqib bhai is there any need or benefit of using possible with creation? for, creation belongs to mumkinat.
     
  5. Unbeknown

    Unbeknown Senior Moderator

    I too had started the translation a few weeks ago. But it seems I am late, and for the better, for the fugue is melodious already and I do not want it to become a commotion.

    wa's salaam
     
  6. Aqib alQadri

    Aqib alQadri Veteran

    Rukh Din Hai, YĀ Mehr-e-samĀ

    RUKH DIN HAI, YĀ MEHR-E-SAMĀ

    By Ala Hazrat Imam Ahmed Raza Khan alQadri (May Allah shower mercy upon him)

    English Translation by Aqib alQadri (may he be forgiven)

    Rukh din hai, yā mehr-e-samā, yeh bhi nahiN woh bhi nahiN
    shab zulf yā mushk-e-khotā, yeh bhi nahiN woh bhi nahiN
    Is his face the day or the sun in the sky? Neither this nor the other!
    Are his hair-locks the night or the pure musk? Neither this nor the other!

    mumkin meiN yeh qudrat kahāN, wājib meiN ábdiyyat kahāN
    ĥayrāN huN yeh bhi hai khaţā, yeh bhi nahiN woh bhi nahiN
    Such powers cannot be in any possible creation, nor can the Creator be a worshipper!
    I am amazed, for this too is an error! He is neither this nor the other!

    ĥaqq yeh ke haiN ábd-e-ilāh, aur ālam e imkāN ke shah
    barzakh haiN woh, sirr e khudā, yeh bhi nahiN woh bhi nahiN
    In truth, he is the slave of God, and the King of all possible creations!
    He is the Veil, the secret of God! He is neither this nor the other!

    bulbul ne gul unko kahā, qumrī ne sarv-e-jāN fazā
    ĥayrat ne jhunjhlā kar kahā, yeh bhi nahiN woh bhi nahiN
    The nightingale proclaimed him a flower, and the dove called him a conifer,
    Amazement speaks out in anger; he is neither this nor the other!

    khurshīd thā kis zor par, kyā baDh ke chamkā thā qamar
    bey pardah jab woh rukh huwā, yeh bhi nahiN woh bhi nahiN
    How fiercely did the sun shine, and how intensely did the full-moon glitter,
    When the dazzling face was unveiled, none remained; neither this, nor the other!


    Dar thā ke işyāN kī sazā, ab hogi yā roz-e-jazā
    dee un ki raĥmat ne şadā, yeh bhi nahiN woh bhi nahiN
    I feared the punishment – will it be in this world, or in the hereafter occur?
    Declared his mercy, “It is never! Neither in this nor in the other!”

    koyī hai nāzāN zohd par, yā ĥusn-e-taubā hai sipar
    yāN hai faqaţ terī áţā, yeh bhi nahiN woh bhi nahiN
    Some take pride in their piety, for others true repentance is a cover!
    My trust is just in your grace! Neither in this, nor in the other!


    din lahw meiN khonā tujhey, shab şub’ĥ tak sonā tujhey
    sharm-e-nabīy, khauf-e-khudā, yeh bhi nahiN woh bhi nahiN
    You waste the day in play, and sleep all night till the dawn is over!
    Ashamed to face the Prophet, or fearful of God! Neither this, nor the other!

    rizq-e-khudā khāyā kiyā, farmān-e-ĥaqq Tālā kiyā
    shukr-e-karam, tars-e-sazā, yeh bhi nahiN woh bhi nahiN
    You consumed the provisions from God, and kept on neglecting His order!
    Thanks for the generosity, or the dread of punishment; neither this, nor the other!


    hai bulbul-e-rangīN razā, yā ţūţi-e-naghmā sarā
    ĥaqq yeh ke wāşif hai terā, yeh bhi nahiN woh bhi nahiN
    Is Raza a colorful nightingale or just a parrot, a poetry singer?
    In truth, he is only your glorifier! He is neither this nor the other!
     
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  7. Aqib alQadri

    Aqib alQadri Veteran

    Brother NJ's translation of the Naat shareef, at the beginning of the post, followed by sidi AH's explanatory notes, are indeed very beautiful.

    I started the translation of the Naat, and then found that it has been done before on this forum. However, given below is my humble attempt at the translation, in poetic form (i.e. with rhyme).
     
  8. Yaseen

    Yaseen Active Member

  9. abu Hasan

    abu Hasan Administrator

    rukh din hai yā mihr-e-samā, yeh bhi nahiN woh bhi nahiN
    shab zulf yā mushk-e-khatā, yeh bhi nahiN woh bhi nahiN

    your visage is the radiant day; or is it the soaring sun?
    are your tresses the lovely night; or are they cathay's musk?
    neither this, nor that; they are far more majestic.


    A Qur’anic verse for the proper context of this verse:
    wa’d đuĥā; wa’l layli idhā sajā / by the mid-day when the sun ascends; and by the night when it falls. [surah ađ-đuĥā]

    In Tafsīr al-Kabīr, Imam Rāzī says:
    "The fifth question: Has it been reported by any of our elders that they explained the verse such that đuĥā, or the mid-day is the face of the Prophet and layl, the night, are his tresses? The answer is: yes. And it is not a far-fetched explanation."
    ----
    rukh = countenance, visage
    samā = to rise high, tower above (arabic).
    mihr = the sun.
    shab = the night
    zulf = tresses
    mushk-e-khatā = the most fragrant musk, musk of cathay; khatā is cathay in english; a name for china in the past. a dark fragrant matter produced in the gland of special deer found in the himalayas [nepal, tibet]; poets use it as a simile for the darkness of one's beloved's tresses' [also, khitā and khutan]



    mumkin meiN yeh qudrat kahāN, wājib meiN ábdiyyat kahāN
    ĥayrāN huN yeh bhi hai khaţā, yeh bhi nahiN woh bhi nahiN


    ĥaqq yeh ke haiN ábd-e-ilāh, aur áālam-e-imkāN ke shāh
    barzakh haiN woh, sirr e khudā; yeh bhi nahiN woh bhi nahiN
    [these two couplets go together]


    How can such power rest in creation (mumkin)? where does Wājib have the attribute of servitude?
    I am perplexed, but that is a grave error – he is neither this nor that. [one has to be decisive that RasūlAllāh is a slave of Allah]


    The truth is that he is the slave of the Almighty; and the Prince of the Creation
    He is the veil, the secret of the Lord Almighty; he is not the Omnipotent, nor is he like any other creation.

    It is also the true meaning of Ĥadīth where he said: ‘Do not exaggerate my praise, like the Christians do with the son of Mary; Verily, I am a slave [of Allāh], so call me: ‘The slave of Allāh and His Messenger’ [ábdullāh wa rasūluh] [Bukhārī 3445; Dārīmī 2783; Musnad Imām Aĥmed 1/23;]

    That is the Christians saw miracles and superhuman actions and began to consider Jesus álayhi’s salām as a God, a son of God [we seek Allāh’s refuge]. But RasūlAllāh şallAllāhu álayhi wa sallam admonishes his followers that even if you see these miracles, I am given the power by the Omnipotent – I am His Slave.

    A deeper meaning is found in a ĥadīth qudsī: ‘...When I make him my beloved, I become his hearing by which he hears; and his sight by which he beholds; and his hands by which he holds; and his feet by which he walks...’ [Bukhārī 6502]

    That is, when Allāh táālā elevates a slave and grants him the Divine Love, the actions of the chosen slave are in reality the actions of the Lord Almighty and He attributes these [actions] to His Exalted Self. Like He has said in the lofty Book: ‘When you threw [those pebbles], it was not that you threw them; rather Allāh threw them’ [Al-Anfāl 8:17]

    So the actions of Allāh through His slave might make a man to mistake awesome power in the slave, whereas in truth, it is a manifestation of Allāh’s power. Allāh táālā knows best.

    It is also the meaning of the other ĥadīth where he said: ‘Allāh táālā made His creation in two kinds and He made me in the best of all kinds’ [Ţabarāni in Mújam al-Kabīr 3/51; 12/104; Suyūţī in Jam’úl Jawāmiý 4926; Bayhaqi in Dalāyil an-Nubuwwah 1/133,170; Qāđī íyāđ in Ash-Shifā, vol.2/chap.3]

    And the ĥadīth of Anas rađiyAllāhu ánhu: ‘I am the Prince of Adam’s children, and I say this without being boastful’ [Dārimī in Sunan 1/26; Tirmidhī in Sunan 3610; ]

    In the explanation of the verse: ‘By your life! They are blind in their intoxication’ [Al-Ĥijr, v.72] Ibn Ábbās rađiyAllāhu ánhu said: ‘Allāh táālā has not created anything, nor brought into existence anything more dear or honorable than Muĥammad şallAllāhu álayhi wa sallam. I have not heard Allāh táālā swear by anybody else’s life other than him’ [Bayhaqi Dalāyil an-Nubuwwah; Shifā, vol.1/chap.1]

    Abū’l Jawzā’a said: Allāh táālā did not swear by anybody’s life except Muĥammad’s şallAllāhu álayhi wa sallam because he is dear to Him in His entire creation. [Shifā, vol.1/chap.1]
    a’áya’l warā fahmu mánāhu fa laysa yurā
    li’l qurbi wa’l búudi minhu ghayru munfaĥimi
    the entire creation is baffled unable to understand [your reality]; and none is seen
    neither near nor far, one who is not defeated [trying to understand thy reality]
    Bājūri says [summarized]: This is continuation of the previous couplet where he says there is no limit to his abilities; and here he says the entire creation [warā] is incapable to understand his reality [ĥaqīqatuhu] since Allāh táālā has chosen him and given him knowledge and secrets, the scope of which is not attained by anybody else in this world. Far and near can be in the same time; or in the due course of the age of this world.
    fa mablaghu’l ílmi fīhi annahu basharun
    wa annahu khayru khalqillāhi kullihimi
    the extent of their [creation] knowledge is that he is a man [bashar];
    whereas, he is the best in the entire creation.
    ----
    mumkin, wājib
    existence, or wujūd as they say are three: wājib, mumkin, mumtaniý.
    · wājib is obligatory and should necessarily exist. it is impossible for a wājib to not exist. only Allāh subĥānahu wa táālā is wājib.

    · mumkin: that which is contingent existence. the entire creation is mumkin – that is, it can exist, or cannot. and once existed can go back into non-existence.

    · mumtaniý: is impossible to exist or muĥāl. an another God, children for Allāh subĥānahu wa táālā are all impossible to exist. they are mumtaniý.

    qudrat = power
    ábdiyyat = attribute of slavery
    ĥayrān = perplexed
    khaţā = mistake
    ĥaqq = truth
    ábd e ilāh = slave of God
    áālam e imkāN = the contingent world
    barzakh = veil
    sirr e khudā = secret of the Lord Almighty God

    bulbul ne gul unko kahā, qumrī ne sarv-e-jāN fazā
    ĥayrat ne jhunjhlā kar kahā, yeh bhi nahiN woh bhi nahiN

    The nightingale describes him as a flower; says the dove: a vivacious cypress

    Amazement shook up and said: he is neither this nor that.

    In Burdah, is the verse:
    ka’z zahri fī tarafin wa’l badri fī sharafin
    wa’l baĥri fī karamin wa’d dahri fī himami
    delicate like a flower; noble like the full-moon
    like the sea in generosity; and like time in steadfastness
    Anas rađiyAllāhu ánhu reports I have never touched anything, neither silk nor satin, softer than the hands of RasūlAllāh şallAllāhu álayhi wa sallam.
    ---
    bulbul = nightingale
    gul = flower
    qumri = dove
    sarv = cypress tree
    jāN fazā = lit. increasing in life, vivacious.
    sarv-e-jāN fazā = in idiom describes the stature and beauty of the beloved
    ĥayrat = amazement
    jhunjhlāna = to shake up, startled

    khurshīd thā kis zor par, kyā baDh ke chamkā thā qamar
    bey pardah jab woh rukh huwā, yeh bhi nahiN woh bhi nahiN
    How dazzlingly bright was the sun! How radiant the full-moon shone

    But when the veil was lifted from your countenance, it outshines either of them.

    Jabir Ibn Samurah reports: I saw RasūlAllāh şallAllāhu álayhi wa sallam on a clear night and a full moon; and there was a red[dish] cloak upon him. I would look at his face and at the full moon. He looked more beautiful than the full moon to me. [Tirmidhi, 2811; Bayhaqī in Dalāyil an-Nubuwwah 1/192]

    In another ĥadīth reported by Ĥasan ibn Álī rađiyAllāhu ánhumā: ‘...His face was radiant, like the shining of the full moon...’ [Bayhaqī in Dalāyil an-Nubuwwah 1/214, Ţabarānī in Al-Kabīr, 414;]

    A part of a longer ĥadīth reported by Abū Hurayrah rađiyAllāhu ánhu: ‘ I have not seen anyone more beautiful or handsome than RasūlAllāh şallAllāhu álayhi wa sallam. It was as if the sun was swimming in his face..’
    ---
    khurshīd = sun
    qamar = moon
    rukh = countenance

    Dar thā ke işyāN kī sazā, ab hogi yā roz-e-jazā
    dee un ki raĥmat ne şadā, yeh bhi nahiN woh bhi nahiN

    I feared punishment for sins; would be given here or in the hereafter,

    His mercy proclaimed: [fear not!] it will be neither here, nor there

    Which is similar to the verse in Burdah:
    fa inna min jūdika’d dunyā wa đarratahā
    wa min úlūmika ílma’l lawĥi wa’l qalami
    from your generosity is [grace for us in] this world and the hereafter
    and amongst your knowledge is that of the Tablet and the PenThis is a continuation of a previous verse [see below];
    that is thy grace [jāhuka] O RasūlAllāh şallAllāhu álayhi wa sallam will not be limited [tađīq] as to exclude me from mercy and salvation; rather it shall be extended to a sinner like me and countless others because – it is from your generosity in this world and the hereafter. So his generosity in this world is his guidance and the Hereafter is his intercession şallAllāhu álayhi wa sallam. [Ĥāshiyah al-Bājūrī ála Matn al-Burdah]

    The previous verse mentioned is:
    wa lan yađīqa rasūlAllāhi jāhuka bī
    idha’l karīmu taĥallā bismi muntaqimi
    RasūlAllāh’s grace, his lofty station shall not leave me wanting
    when the the Most Generous shall manifest with His other name The Avenger.

    because the grace, the lofty station of RasūlAllāh şallAllāhu álayhi wa sallam is not limited or restricted at any time – it is in this world, just as it is in the hereafter.
    ---
    işyāN = sins
    sazā = punishment; actually it is recompense so sometimes it is used as reward
    roz-e-jazā = the day of recompense, judgement day
    şadā = beckon

    koyī hai nāzāN zuhd par, yā ĥusn-e-taubā hai sipar
    yāN hai faqaţ terī áţā, yeh bhi nahiN woh bhi nahiN

    There are some who pride in their piety [for salvation], and there are some others who have repentance as a shield [from punishment];

    With us, there is only your grace – we have neither piety, nor repentance.

    In a ĥadīth about intercession: ‘I was given the choice between intercession and to select a group of my followers entry into paradise; and I chose intercession because it is for everyone and suffices for all. Do you think this is for just the pious muslims? No! Rather, it is for sinners, the wrongdoers, the stained ones.
    [Jamú’l Jawāmiý, khā/12473; Musnad Imām Aĥmed 5452; Tabarāni as quoted by Al-Haythamī in Majmá az-Zawāyid 10/378; he also said that all the narrators in Ţabarāni’s ĥadīth are found in the Saĥiĥs, except Núman ibn Qarād; but he is also a reliable narrator]

    In another ĥadīth: ‘What a great [blessing] man I am for the evil doers amongst my followers’. He was asked: ‘What about the righteous yā RasūlAllāh?’ He said: ‘The righteous of my ummah will enter paradise because of their deeds; and the wrongdoers will be looking for my intercession anticipating it; verily, it is for every one in my ummah, except those who revile my companions.’

    ‘‘What a great man I am for the evil doers amongst my followers’. He was asked: ‘What about the righteous yā RasūlAllāh?’ He said: ‘Allāh will make the wrongdoers in my ummah to enter paradise by my intercession and the righteous will enter paradise on account of their deeds’ [Jamú’l Jawāmiý, nūn/7264,7265; Tabarāni, 7483; Al-Haythamī, 10/377; Abū Nuáym, Ĥilya 10/219; Daylamī, 6738; Ibn Ádī said that one of the narrators is weak, all others are reliable.]
    ---
    sipar = shield

    din lahw meiN khonā tujhey, shab şub’ĥ tak sonā tujhey
    sharm-e-nabīy, khauf-e-khudā, yeh bhi nahiN woh bhi nahiN

    You spend the day in play; and sleep all night till day

    Shame for the Prophet’s sake? Fear of the Lord? you have neither.

    RasūlAllāh şallAllāhu álayhi wa sallam prayed in the night and wept; he stood up all night as it is said in the Burdah:
    žalamtu sunnata man aĥya’z žalāma ilā
    ani’shtakat qadamāhu’d đurra min waramī
    i have been unjust to his tradition; he, who livened the night until –
    his blessed feet complained of pain, being swollen.

    Imām Bājūrī writes [summarized]: ‘enlivened - that is he put life into the night by prayer; that is he prayed so much that his feet hurt since he stood in prayer for very long. Mughayrah reports that RasūlAllāh şallAllāhu álayhi wa sallam stood in prayer so long that his blessed feet were swollen; he was told: ‘Do you suffer yourself this when Allāh táālā has forgiven you and those prior and after for your sake? He replied şallAllāhu álayhi wa sallam : ‘Shall I not be a thankful slave?’
    --
    lahw = amusement, vain pursuits

    rizq-e-khudā khāyā kiyā, farmān-e-ĥaqq Tālā kiyā
    shukr-e-karam, tars-e-sazā, yeh bhi nahiN woh bhi nahiN
    The bounties of Lord, you enjoy; His commands, you disobey

    Thankfulness for blessing, fear of punishment– you have neither.

    From the ĥadīth quoted in the previous couplet, supererogatory [nawafil] worship of Allāh táālā is a trait of the thankful. Like it is said in Burdah:
    wa lā tazawwadtu qabla’l mawti nāfilatan
    wa lam uşalli siwā farđin wa lam aşumi
    I have not amassed supererogatory worship before my death,
    And I have not prayed or fasted except that which is obligatory
    Junayd [al-Baghdādi rađiyAllāhu ánhu] says: “A group of people were discussing ‘shukr’ or thankfulness with [my uncle] Sarri; I was seven years old then and I was playing in front of him. He asked, ‘What is shukr/thankfulness?’ I replied: ‘It means one does not disobey Him, or sin with the gifts He has given.’ [Sarri] said: ‘Mayhap, a great gift you may receive from Allāh is in your tongue’.” Sayyidunā Junayd says: ‘I couldn’t stop myself from weeping at the words of Sarri’. [Ar-Risālah, Imām Al-Qushayri: p.175, s.17/shukr]

    It is said: One of the prophets álayhi’s salām passed by a small rock from which water was flowing profusely. He was surprised. Allāh táālā gave speech to the rock and it said: ‘since i have heard Allāh táālā say: “fear that fire, whose fuel is men and stones [al-Baqarah, v.24]” I weep fearing Allāh táālā.

    The prophet álayhi’s salām prayed to Allāh for the stone to be exempt from hell; Allāh táālā said that the stone was exempt from hell. The prophet passed by the stone after a few days, and he found the water flowing just like before. He asked the stone, ‘Why do you weep now, since Allāh has exempted you?’. Allāh táālā made the stone to speak and it said: ‘Earlier I wept from fear and sadness; now I weep from joy and happiness’. [Ar-Risālah, p.177, s.17/shukr ]

    It is as if our hearts have become harder than stone as Allāh táālā says: ‘Then your hearts turned harder thereafter, as if they were like stone, or worse - harder than stone; For verily, among rocks are such from which streams spring and those split and water sprouts and those which sink for the fear of Allāh; and Allāh is not heedless of what you do.’ [al-Baqarah, 2:74]
    ---
    tars-e-sazā : pity yourself fearing the punishment you will suffer
    shukr-e-karam: being thankful for blessings

    hai bulbul-e-rangīN razā, yā ţūţi-e-naghmā sarā
    ĥaqq yeh ke wāşif hai terā, yeh bhi nahiN woh bhi nahiN

    Is Raza a colorful nightingale; or [merely] a sweet singing paroquet?
    The truth is, that he sings your praises; he is neither this nor that.
     
    Last edited: Nov 16, 2008
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  10. Brother Yaseen,
    Ala Hazrat WAS a genius and a mammoth scholar. He is still under-appreciated. I too am an aami.
     
  11. Yaseen

    Yaseen Active Member

    That is just poetic genius, typical of Ala Hadrats 'alyhi rahma. Without NJ's sharh an 'aami like me wouldn't be able to comprehend the sheer scholarly brilliance behind these ash'aar. A lot of todays na'ats just sound nice but don't have any real spiritual impact. Kudos to Owais qadri as he read these verses in Manchester and dedicated them to the ahle-'ilm. I can now see why.

    Wasalaam
     
  12. abu Hasan

    abu Hasan Administrator

    rukh din hai, yā mihr-e-samā, yeh bhi nahiN woh bhi nahiN
    shab zulf yā mushk-e-khatā, yeh bhi nahiN woh bhi nahiN

    mumkin meiN yeh qudrat kahāN, wājib meiN ábdiyyat kahāN
    ĥayrāN huN yeh bhi hai khaţā, yeh bhi nahiN woh bhi nahiN

    ĥaqq yeh ke haiN ábd-e-ilāh, aur ālam e imkāN ke shāh
    barzakh haiN woh, sirr e khudā, yeh bhi nahiN woh bhi nahiN

    bulbul ne gul unko kahā, qumrī ne sarv-e-jāN fazā
    ĥayrat ne jhunjhlā kar kahā, yeh bhi nahiN woh bhi nahiN

    khurshīd thā kis zor par, kyā baDh ke chamkā thā qamar
    bey pardah jab woh rukh huwā, yeh bhi nahiN woh bhi nahiN

    Dar thā ke işyāN kī sazā, ab hogi yā roz-e-jazā
    dee un ki raĥmat ne şadā, yeh bhi nahiN woh bhi nahiN

    koyī hai nāzāN zuhd par, yā ĥusn-e-taubā hai sipar
    yāN hai faqaţ terī áţā, yeh bhi nahiN woh bhi nahiN

    din lahw meiN khonā tujhey, shab şub’ĥ tak sonā tujhey
    sharm-e-nabīy, khauf-e-khudā, yeh bhi nahiN woh bhi nahiN

    rizq-e-khudā khāyā kiyā, farmān-e-ĥaqq Tālā kiyā
    shukr-e-karam, tars-e-sazā, yeh bhi nahiN woh bhi nahiN

    hai bulbul-e-rangīN razā, yā ţūţi-e-naghmā sarā
    ĥaqq yeh ke wāşif hai terā, yeh bhi nahiN woh bhi nahiN
     
    Last edited: Mar 20, 2007
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  13. Yaseen

    Yaseen Active Member

    Jazakallah NJ. Knew you wouldn't disappoint me.
     
  14. The translation (again!)

    Well it seems my original translation is lost somewhere in cyberspace so i will retranslate it now for your pleasure and for the sake of our Master صلى الله عليه وسلم. It is one of Ala Hazrat's shorter masterpieces. Subhan Allah!

    786

    rukh din hai ya mihr samaa yeh bhi nahin woh bhi nahin
    shab e zulf ya mushk e khitaa yeh bhi nahin woh bhi nahin

    Is your face the day or like the sun? It is neither this nor that!
    Are your tresses like the night or fragrant musk? Neither this nor that!


    mumkin main yeh qudrat kahan wajib main abdiyyat kahaan
    khayran hoon yeh bhi hai khataa,yeh bhi nahin woh bhi nahin

    The 'possibly existent' does not have this power, the 'necessarily existent' cannot be a servant
    I am astonished for this [speculation] too is an error! You are neither this nor that!


    notes on this verse: it is philosophical and theological: Allah alone is Wajib al Wajood [The Necessarily Existent] and everything else is only mumkin al wajood [possibly existent]. But Allah says about the Prophet in the famous hadith qudsi, 'Lawlaka, lawlaka ma khalaqtul aflak...' 'But for you, but for you I would not have created Creation...' Therefore Ala Hazrat is perplexed that how can a servant of Allah, a possibly existent being have so much power yet a servant cannot be necessarily existent! He then rebukes himself in the second line for such speculative theology saying it is neither this nor that. A delicate verse. I reckon a whole PhD thesis could be written on this verse alone!

    haq yeh ke hain abd-allah aur aalam e imkaan kay shah
    barzakh hain woh sir-e-khuda, yeh bhi nahin woh bhi nahin

    The truth is that he is the servant of Allah and the Lord of the world of possibilities
    That Secret of God is the isthmus, he is neither this nor that!

    notes: continuing on from the last verse Ala Hazrat solves the puzzle by asserting that the Habib صلى الله عليه وسلم: is a servant of Allah--thus eliminating any possibility of shirk (take that you Wahabis!)-- but that he lords it over all creation. He is Allah's Secret and he is the link between Allah and Creation and Creation and Allah .i.e. the barzakh (isthmus) just as the barzakh is the link between this world and the next.


    bulbul ne gul unko kahaa qumri nay sarv e jaanfizaa
    hairat ne jhanjhalaa kar kahaa yeh bhi nahin woh bhi nahin

    The nightingale said he was a rose, the dove a cypress to die for!
    Astonishment said with awe: he is neither this nor that!


    khurshid tha kis zor pe kyaa baRh kay chamka tha qamar!
    bay pardah jab woh rukh huwa, yeh bhi nahin woh bhi nahin

    How brightly the sun shone, how the moon did glimmer!
    When that face was unveiled it was neither this nor that!




    Dar tha ke 'isyaan ki sazaa ab hogi ya roz e jazaa
    dee unki rahmat ne sadaa yeh bhi nahin woh bhi nahin

    I was afraid whether I'd be punished for my sins now or in the Hereafter
    His mercy called out to me, "neither this nor that!"


    koi hai nazaan zuhd par ya husn e tawba hai sapehr
    yaaN hai faqt teri ataa, yeh bhi nahin woh bhi nahin

    Some are proud of their asceticism, or the beauty of their repentance
    Here there is only your grace, neither this nor that!

    notes: ala hazrat says he only relies on the Prophet's grace [ataa] for salvation and not on his actions or deeds!


    din lahv mein khonaa tujhe, shab subH tak sonaa tujhe
    sharm e nabi khawf e khuda yeh bhi nahin woh bhi nahin

    Spending your days in merriment, sleeping all night till the morn!
    Shame in front of the Prophet, fear of God: neither this nor that!

    rizq e khuda khaaya kiya farmaan e Haqq Taala kiya
    shukr e karam tars e sazaa yeh bhi nahin woh bhi nahin

    Eating from the bounties of God, ignoring the commands of the Lord
    Thankfulness for his grace, fear of punishment: neither this nor that!


    notes: the preceding verses the imam addresses to himself but really they are a piece of advice for us all to get out of our state of heedlessness.

    hai bulbul e rangeen Raza ya tootee-e-naghma saraaa
    haq yeh ke waasif hai tera yeh bhi nahin woh bhi nahin


    Is Raza a colourful nightingale or a parrot that sings?
    The truth is he is your eulogist and neither this nor that!

    notes: the reference to a parrot may appear to be strange but Hazrat Amir Khusraw Delhvi was a famous poet of Farsi and Hindvi and he was known as the Tootee e Hind in Farsi i.e. the Parrot of India for the sweetness of his verse. So in this verse Ala Hazrat subtley asserts his superiority over even

    Hazrat Amir Khusraw in terms of naats.

    OVERALL: the poem is really illustrating how the Prophet is unique in all of creation and cannot be compared to anything, nor will the traditional metaphors be applicable to him as he is far above them! In each couplet Ala Hazrat makes a standard comparison using metaphor and simile but in the second verse rejects it--neither this nor that!
     
    Last edited: Mar 19, 2007
    Ghulaam and N-Sunni like this.
  15. Aqdas

    Aqdas Staff Member

    same here. i knew i remembered correctly that you had done a tarjuma. i did a search too and same result. it seems your translation has become yahaN bhi nahiN wahaN bhi nahiN [neither sunniport nor alaHazrat yahoo group]!

    only kidding. i hope you find it.
     
    Last edited: Mar 19, 2007
    Ghulaam likes this.
  16. :s1:

    bro i have translated the whole naat--it was a while back and i am sure i've posted in on this forum at some point in the past or on the ala hazrat yahoo group but i cannot find it! let me search for it again. please be patient!
     
  17. Yaseen

    Yaseen Active Member

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