muHit o markaz meiN farq mushkil, rahey na faasil khuTuT e waSil kamaneN Hayrat meiN sar jhukaye ajeeb chakkar meiN daayirey the the master has left us speechless. Who can compete with him when even the well-known old-hands have abdicated their perches to him: aye Raza, wasaf-e-rukh e paak sunaane ke liye nazr dete hain chaman murgh e gazal khaan ham ko
disclaimer: the juxtaposition of the lines below is only in the linguistic aspect (i.e. beautiful/complex imagery to convey a point) because there can be no comparison of ghalib's poetry with alahazrat's as far as content is concerned. ghalib: aagahi daam e shanidaaN jis qadar chaahe bichhaay mudda`a anqaa hai apne aalam e taqreer kaa theme: it is not easy to understand what i say. ======================================= alahazrat: khirad se kahdo ke sar jhuka le, gumaN se guzrey guzarne waale paDhey haiN yaaN khud jihat ko laaley, kisey bataye khidar gaye the or a tougher one to send your head in a tailspin: muHit o markaz meiN farq mushkil, rahey na faasil khuTuT e waSil kamaneN Hayrat meiN sar jhukaye ajeeb chakkar meiN daayirey the another: aysa guma de un ki wila meiN khuda hameN dhunda kare par apni khabar ko khabar na ho or arsh ki aql dang hai charkh meiN aasman hai jaan e muraad ab kidhar haay tera makaan hai
yes. wrong deduction. theoretically, there could be a better one, wallahu a`alam, but in my opinion and knowledge i have not seen a better one in urdu. further, even though it is my opinion, it is not merely based on an emotion. see above for the clarification. yet, i don't think anyone can better it in our age - because it is only downhill; people go from better to worse and the earlier scholars are better than the later ones. in terms of language itself (urdu), people do not have the same quality of urdu as yesteryears. urdu spoken or written is quite impoverished in our time; or atleast deteriorated. i suppose that is because, the richness of urdu in the past was on account of scholars/poets knowing arabic and farsi; which is lamentably lacking in our time. the urdu scholar had the choice of using a hindustani (urdu/hindi) word or if required borrow from the extensive farsi and arabic lexicon. ghalib's verses are outstanding because of the rich vocabulary, as much as they are for the imagery, turn of phrase and poetic brilliance. and biased as i am, alaHazrat is no less. aagahi daam e shanidaaN jis qadar chaahe bichaay mudda`a anqaa hai apne aalam e taqreer kaa hasrat e lazzat e aazar rahi jaati hai jaadah e raah e wafa juz dam e shamshir nahiN paa e afgaar pe jab se tujhe rahm aaya hai khaar e rah ko terey ham, mihr e giya kahtey haiN ranj e naumeedi e jaaved gawaara rahiyo khush huN gar naalaa zabuni kash e ta'seer nahiN ishrat e paaraa e dil zakhm e tamanna khaana lazzat e reesh e jigar gharq e namakdaaN hona dashna e ghamza jaaN sitaN, naavak e naaz e bepanaah teraa hi aks e rukh sahi, saamane tere aaye kyuN ay taaza waaridan e bisaat e hawaa e dil zinhaar gar tumheN hawas e naa o nosh hai dil e hasrat zadah thaa mayidah e lazzat e dard kaam yaaroN ka baqadr e lab O dandaN niklaa sar gashtagi meiN aalam e hasti se yaas hai taskiN ko de naveed ke marney ki aas hai maiN aur hazz e wasl? khuda saaz baat hai jaaN nazr deni bhuul gayaa iztiraab meiN dil hawa e khiraam e naaz se phir mahsharistan e beqarari hai bas ke huN ghalib aseeri meiN bhi aatish zaar e paa muu e aatish deedah hai halqaa meri zanjeer kaa ghalib hameN na ch'heD ke phir josh e ashk se baithe haiN hum tahayya e tufaaN kiye huwe ----
did you mean urdu instead of arabic? also, from your sentence above, it is deduced that there cannot be a better translation in urdu than kanzu'l iman. why not?
alaHazrat's translation of the qur'an kanz al-iman is the most beautiful explanatory translation - in terms of urdu diction and its tafsiresque rendering of arabic. highlights of alaHazrat's tarjamah: 1. about 90% of the translation is straighforward. 2. the translation is the finest that can be rendered in arabic 3. verses that are difficult/perplexing are not translated verbatim; instead an explanation substituted- that is about 10% of the verses 4. the translation attempts to indicate the tones used; for example 'qul' is a command of Allah ta'ala to RasulAllah sallallahu `alayhi wa sallam: alaHazrat translates it as 'tum farmaO' compared to all others who said: 'aap kahdeejiye.' aap is a word used to address others with respect, or deference - usually when addressing elders; alaHazrat shows by his translation that Allah sub'hanahu wa ta'ala COMMANDS Rasul sallallahu `alayhi wa sallam. thereby destroying the myth perpetuated by an ignoble group that accuses him to have 'elevated' RasulAllah sallallahu `alayhi wa sallam to be 'almost' equal to Allah. 5. polysemous words are avoided where one of the meanings might be detrimental to our basic belief; for example: 'fadh'kuruni adh'kurukum' [2:152] is translated: 'tum mujhe yaad karo, main tum'hara charcha karunga' / remember me and i shall mention you. because 'yaad' is used as rememberance and it also has an undertone of forgetfulness; that is if someone 'remembers' you, it could be possible that they could have forgotten. so it is 'remembrance' for the slave and 'mention' for the Lord. it is absolutely right lexically and also makes a statement of belief. personally, this blessed translation was my most effective guide in learning arabic. my teacher - may Allah preserve him - used to teach me in this manner and advised me to keep to it, after he left. [he had come from the north] doing this was a multiple treat; i learnt a great deal of arabic. i understood how the same word could be used in different tenses and contexts with different meanings; and at the same time, read the tafsir of the qur'an. today, alHamdulillah i can understand the arabic of the qur'an but needless to say, when i am in doubt kanzu'l iman is the first place i look for clarification. anything after kanzu'l iman looks lacklustre to me.
