ham ko maalum hai jannat ki haqiqat lekin dil ke khush rakhne ko 'ghhalib' ye khayal achchha hai

the poet expresses a witty skepticism regarding the religious promise of the afterlife. he implies that while he knows the 'truth' about paradise (perhaps that it is metaphorical or non-existent), the concept itself serves a useful psychological purpose. it acts as a comforting illusion that allows people to find joy and endure life's hardships through hope.

ham kya kahen ahbab kya kar-e-numayan kar gae ba hue naukar hue pension mili phir mar gae

koi hindu koi muslim koi isai hai sab ne insan na banne ki qasam khaai hai

baat tak karni na aati thi tumhen ye hamare samne ki baat hai

dagh dehlvi’s couplet is a cutting taunt: the speaker reminds the other person of their past inability to even hold a conversation. now that the person appears confident or argumentative, the speaker counters with an undeniable “i have seen it myself” claim. the emotional core is reproach mixed with irony—exposing false pride by pointing to obvious, witnessed reality.

mutthiyon men khaak le kar dost aae vaqt-e-dafn zindagi bhar ki mohabbat ka sila dene lage

suna ye hai bana karte hain jode asmanon par to ye samjhen ki har biivi bala-e-asmani hai

pi lenge zara shaikh to kuchh garm rahenge thanda na kahin kar den ye jannat ki havaen

hajv ne to tira ai shaikh bharam khol diya tu to masjid men hai niyyat tiri mai-khane men

ilm hasil kar ke bhi milti nahin hai naukri rahm ke qabil hai bas halat hamari in dinon

juute ke intikhab ko masjid men jab gae vo jutiyan padin ki khuda yaad aa gaya

chehre to jhurriyon se bhare dil javan hain din men hain shaikh raat men salman-khan hain

kahti hai ai 'riyaz' darazi ye riish ki tatti ki aad men hai maza kuchh shikar ka

ham aisi kul kitaben qabil-e-zabti samajhte hain ki jin ko padh ke ladke baap ko khabti samajhte hain

we do deem all those books fit for confiscation that sons read and think their father

qaum ke ghham men dinner khate hain hukkam ke saath ranj leader ko bahut hai magar aram ke saath

mai bhi hotel men piyo chanda bhi do masjid men shaikh bhi khush rahen shaitan bhi be-zar na ho

sunega kaun meri chak-damani ka afsana yahan sab apne apne pairahan ki baat karte hain

shaikh apni rag ko kya karen reshe ko kya karen mazhab ke jhagde chhoden to peshe ko kya karen

hue is qadar mohazzab kabhi ghar ka munh na dekha kati umr hotalon men mare aspatal ja kar

stayed away from home, on being so gentrified spent ones life in hotels, in hospitals then died

uthte huon ko sab ne sahara diya 'kalim' girte hue ghharib sambhale kahan gae

marub ho gae hain vilayat se shaikh-ji ab sirf mana karte hain desi sharab ko

ham ko maalum hai jannat ki haqiqat lekin dil ke khush rakhne ko 'ghhalib' ye khayal achchha hai

the poet expresses a witty skepticism regarding the religious promise of the afterlife. he implies that while he knows the 'truth' about paradise (perhaps that it is metaphorical or non-existent), the concept itself serves a useful psychological purpose. it acts as a comforting illusion that allows people to find joy and endure life's hardships through hope.

ham kya kahen ahbab kya kar-e-numayan kar gae ba hue naukar hue pension mili phir mar gae

dil khush hua hai masjid-e-viran ko dekh kar meri tarah khuda ka bhi khana kharab hai

seeing the mosque deserted was to me a source of glee his house too was desolate, just the same as me इस शे’र में शायर ने ख़ुदा से मज़ाक़ किया है जो उर्दू ग़ज़ल की परंपरा रही है। शायर अल्लाह पर व्यंग्य करते हुए कहते हैं कि तुम्हारे बंदों ने तुम्हारी इबादत करना छोड़ दी है जिसकी वजह से मस्जिद वीरान हो गई है। चूँकि तुमने मेरी क़िस्मत में ख़ाना-ख़राबी लिखी थी तो अब तुम्हारा उजड़ा हुआ घर देखकर मेरा दिल ख़ुश हुआ है। shafaq sopori

koi hindu koi muslim koi isai hai sab ne insan na banne ki qasam khaai hai

qaum ke ghham men dinner khate hain hukkam ke saath ranj leader ko bahut hai magar aram ke saath

raqibon ne rapat likhvai hai ja ja ke thane men ki 'akbar' naam leta hai khuda ka is zamane men

mai bhi hotel men piyo chanda bhi do masjid men shaikh bhi khush rahen shaitan bhi be-zar na ho

sunega kaun meri chak-damani ka afsana yahan sab apne apne pairahan ki baat karte hain

mutthiyon men khaak le kar dost aae vaqt-e-dafn zindagi bhar ki mohabbat ka sila dene lage

shaikh apni rag ko kya karen reshe ko kya karen mazhab ke jhagde chhoden to peshe ko kya karen

suna ye hai bana karte hain jode asmanon par to ye samjhen ki har biivi bala-e-asmani hai

ashiqi ka ho bura us ne bigade saare kaam ham to ab men rahe aghhyar ba ho gae

marub ho gae hain vilayat se shaikh-ji ab sirf mana karte hain desi sharab ko

mili hai dukhtar-e-raz lad-jhagad ke qaazi se jihad kar ke jo aurat mile haram nahin

hajv ne to tira ai shaikh bharam khol diya tu to masjid men hai niyyat tiri mai-khane men

professor ye urdu ke jo urdu se kamate hain isi paise se bachchon ko ye angrezi padhate hain

ilm hasil kar ke bhi milti nahin hai naukri rahm ke qabil hai bas halat hamari in dinon

juute ke intikhab ko masjid men jab gae vo jutiyan padin ki khuda yaad aa gaya

chehre to jhurriyon se bhare dil javan hain din men hain shaikh raat men salman-khan hain

kahti hai ai 'riyaz' darazi ye riish ki tatti ki aad men hai maza kuchh shikar ka