Ahmed Faraz (1931 - 2008) was a legendary Urdu poet whose poetry encompassed a wide range of themes, making him one of the most versatile poets of his time. Born as Syed Ahmed Shah on January 12, 1931, in Kohat, he was deeply influenced by literature and went on to earn an MA in Urdu and Persian from Edwardes College, Peshawar. Encouraged by Faiz Ahmed Faiz, he adopted the pen name "Faraz." His poetic genius extended across multiple genres, including ghazal, nazm, naat, patriotic poetry, romance, and social criticism, etc. capturing the essence of love, resistance, philosophy, and social justice. His fearless critique of political regimes led to his imprisonment and years of exile in Canada and Europe. Faraz’s poetry beautifully blends romance with rebellion, introspection with revolution, and devotion with defiance, making him an immortal voice in Urdu literature. His remarkable contributions earned him prestigious honors, including the Hilal-e-Imtiaz and Adamjee Award. His celebrated works include Janaan Janaan, Tanha Tanha, Nayaft, and Ye Sab Meri Awazen Hain.
Reason Behind his Fame?
Ahmed Faraz was truly a "living poet" because his poetry breathed the struggles, emotions, and truths of society. His verses were not just expressions of love and beauty but also voices of protest (ihtijaj) against oppression, injustice, and political tyranny.
The quote by Dr. Arfa Syeda Zehra "Zindagi ihtijaj karti hai" (Life protests) perfectly aligns with his poetic essence. Faraz didn’t just write poetry; he captured the harsh realities of life, questioned authority, and stood up for the voiceless. Whether it was romantic poetry, revolutionary verses, or patriotic expressions, his words reflected a poet who lived, felt, and resisted through his poetry. This makes him one of the greatest Urdu poets of all time!
Ahmed Faraz’s Ghazals: A Melodious Journey Through Time
Top Ghazals Sung by Renowned Singers:
- Ranjish Hi Sahi - Sung by Mehdi Hassan
- Zindagi Se Yahi Gila Hai Mujhe - Sung by Ghulam Ali
- Silsilay Torr Gaya - Sung by Noor Jehan / Ghulam Ali
- Na Hariif-e-Jaan Na Shariik-e-Gam Shab-e-Intizaar Koi To Ho - Sung by Iqbal Bano
- Ab Ke Hum Bichde - Sung by Jagjit Singh / Mehdi Hassan
- Ab Ke Tajdiid-e-Vafaa Kaa - Sung by Tahira Syed / Ustad Nusrat Fateh Ali Khan
- Karoon Na Yaad Magar - Sung by Ghulam Ali
- Kathin Hai Rahguzar Thodi Dur Saath Chalo - Sung by Pankaj Udass
- Aankh Se Door Na Ho Dil Se Utar Jayega - Sung by Noor Jehan
- Aise Chup Hain Ki Ye Manzil Bhii Kadii Ho Jaise - Sung by Runa Laila
- Ajab Junuun-e-Masaafat Mein Ghar Se Niklaa Thaa - Sung by Mehdi Hassan
Ahmed Faraz’s ghazals have resonated deeply with audiences worldwide, with many of them being brought to life by renowned singers. His poetry, rich with emotions of love, longing, and resistance, has been immortalized through soulful renditions by artists like Mehndi Hassan, Ghulam Ali, and Jagjit Singh. One of his most famous ghazals, "Ranjish Hi Sahi," sung by Mehndi Hassan, became an anthem of melancholic love, capturing the essence of heartbreak and yearning. The evocative imagery and emotional depth of his words have made them perfect for musical interpretation, with each singer bringing their unique style to Faraz's poetry. These renditions not only highlight the lyrical beauty of Faraz’s ghazals but also showcase how his words transcend the written page, making them part of the cultural fabric through melody. Whether it is the haunting notes of Ghulam Ali or the smooth voice of Jagjit Singh, Ahmed Faraz’s ghazals continue to find a place in the hearts of listeners, further cementing his legacy as one of the greatest poets of the Urdu language.
Now, let’s explore the Top 10 Shayari by Ahmed Faraz, the legendary poet, and feel the magic of his verses. Join us in reading, understanding, and celebrating the poetic genius of Ahmed Faraz!
1) اور فرازؔ چاہئیں کتنی محبتیں تجھے
ماؤں نے تیرے نام پر بچوں کا نام رکھ دیا
Translation:
"Faraz, how much more love do you need?
Mothers have named their children after you."
Explanation:
In this couplet, Ahmed Faraz highlights the immense admiration and devotion people hold for him. The first line, posed as a rhetorical question, suggests that he has already received an extraordinary amount of love. The second line provides a powerful testament to this affection—his name has transcended mere identity and become a symbol of love and admiration, to the extent that mothers name their children after him. This conveys how deeply his poetry and presence have influenced people.
Poetic Devices Used:
- Hyperbole: The poet exaggerates the level of admiration he has received, making it seem immeasurable.
- Metaphor: The act of naming children symbolizes how deeply he has touched hearts, immortalizing his name in love.
- Rhetorical Question: The first line draws the reader in by questioning the extent of love, making the admiration seem even grander.
- Symbolism: The poet’s name represents not just himself but the love and legacy he carries.
Deep Insight:
This couplet serves as a reflection of Ahmed Faraz’s immense impact on Urdu poetry and society. It is rare for a poet to gain such affection that their name becomes synonymous with love and admiration. This also hints at the timeless power of poetry—words that resonate so deeply with people that they wish to keep their essence alive in future generations. In a way, this verse is a testament to Faraz’s immortality, proving that true poets never die; they live on through the love of their readers.
2) رنجش ہی سہی دل ہی دکھانے کے لیے آ
آ پھر سے مجھے چھوڑ کے جانے کے لیے آ
کس کس کو بتائیں گے جدائی کا سبب ہم
تو مجھ سے خفا ہے تو زمانے کے لیے آ
Translation:
"Resentment, if nothing else, come at least to hurt my heart.
Come once again, only to leave me behind.
How many will we explain the reason for our separation?
If you are upset with me, then come for the world’s sake."
Explanation:
This couplet expresses deep emotional pain and longing for love. The poet, despite feeling abandoned, pleads with his beloved to return, even if it's only to hurt him again. The first line conveys the desperation of the poet—he is willing to endure heartache just to see his beloved once more. The second line is filled with irony, as he asks them to come back, knowing they will leave again.
In the third line, the poet questions how he can justify his sorrow to the world. Separation is deeply personal, yet society often demands explanations. The final line suggests that even if the beloved does not wish to return for love, they should at least return for appearances—perhaps to provide closure or to prevent gossip. This highlights the conflict between personal grief and societal expectations.
Poetic Devices Used:
- Irony: The poet asks the beloved to return, fully aware that they will leave again.
- Repetition: The phrase "آ پھر سے" (come again) reinforces the inevitability of heartbreak.
- Rhetorical Question: "کس کس کو بتائیں گے جدائی کا سبب ہم" (How many will we explain our separation to?) emphasizes the burden of grief.
- Symbolism: The poet uses "زمانے کے لیے" (for the world’s sake) to reflect the pressure of society in personal matters.
Deep Insight:
This ghazal reflects Ahmed Faraz's mastery in capturing the bittersweet nature of love. The interplay between personal suffering and societal pressure makes this couplet deeply relatable. It speaks of a universal truth: sometimes, even when love fades, the echoes of its presence remain, forcing people to confront their past in the eyes of the world. Love, in Faraz’s poetry, is not just a personal emotion but a force entangled with human dignity, pride, and societal judgment.
3) محاصرہ (Nazm)
یہ شرط نامہ جو دیکھا تو ایلچی سے کہا
اسے خبر نہیں تاریخ کیا سکھاتی ہے
کہ رات جب کسی خورشید کو شہید کرے
تو صبح اک نیا سورج تراش لاتی ہے
میں کٹ گروں کہ سلامت رہوں یقیں ہے مجھے
کہ یہ حصار ستم کوئی تو گرائے گا
تمام عمر کی ایذا نصیبیوں کی قسم
مرے قلم کا سفر رائیگاں نہ جائے گا
Translation:
When I saw this ultimatum, I said to the messenger,
He does not know what history teaches us.
That when the night sacrifices a sun,
The dawn carves a new one in its place.
Whether I fall or remain standing, I am certain,
That this fortress of oppression will collapse one day.
I swear upon a lifetime of suffering,
The journey of my pen will not be in vain.
Explanation:
"Muhasra" (The Siege) is one of Ahmed Faraz's most powerful revolutionary poems, resonating with themes of resistance, hope, and the unbreakable spirit of truth. In these verses, he challenges tyranny, reminding us of history’s lesson: oppression may silence one voice, but it cannot extinguish the truth forever.
The first stanza carries a powerful metaphor—if a sun is slain by the night, a new sun inevitably rises with the dawn. This represents the resilience of truth and justice. No matter how much darkness prevails, a new light will always emerge.
The second stanza is a bold declaration of defiance. Even if the poet himself perishes, he is confident that oppression will not last forever. The phrase "یہ حصار ستم کوئی تو گرائے گا" (this fortress of oppression will surely fall) emphasizes the idea that all tyrannies are temporary. The final lines elevate the role of the poet’s pen as a weapon—his words, his struggles, and his message will not be wasted.
Poetic Devices Used:
- Metaphor: "خورشید کو شہید کرے" (when the night sacrifices a sun) compares the sun to truth or justice, symbolizing how powerful voices are often silenced.
- Personification: "صبح اک نیا سورج تراش لاتی ہے" (the dawn carves a new sun) gives dawn a human-like ability to create, signifying hope and renewal.
- Imagery: The contrast between night and dawn vividly portrays oppression versus revolution.
- Symbolism: The "pen" symbolizes resistance, literature, and the enduring power of words against injustice.
Deep Insight:
"Muhasra" is not just a poem; it is a battle cry against tyranny. Faraz, known for his fearless political stance, uses poetry as a tool of rebellion. He assures that even if individuals fall, movements continue. His words remind us that no matter how strong oppression may seem, it is temporary. A new voice, a new leader, or a new revolution will rise, just as the sun does after every dark night. This poem is a testament to the power of persistence, hope, and the eternal fight for justice.
4) ہوا ہے تجھ سے بچھڑنے کے بعد یہ معلوم
کہ تو نہیں تھا ترے ساتھ ایک دنیا تھی
Translation:
It is only after parting from you that I have realized,
That it was not just you—an entire world was with you.
Explanation:
This couplet by Ahmed Faraz beautifully captures the depth of loss and the profound emptiness that follows separation. The poet initially believes that losing his beloved means losing just one person. However, after the separation, he comes to a painful realization—his beloved was not just an individual but an entire world of emotions, experiences, and connections.
The contrast in perception before and after parting is striking. Love often makes us feel secure, surrounded by warmth and companionship. When that love is gone, the absence is not just of a single person but of everything they brought—happiness, comfort, and a sense of belonging.
Poetic Devices Used:
- Antithesis: The poet contrasts the idea of losing “one person” with losing “an entire world,” highlighting the unexpected vastness of his grief.
- Irony: The realization comes only after separation, suggesting that love's true worth is often understood in its absence.
- Hyperbole: The phrase "ایک دنیا تھی" (an entire world) exaggerates the significance of the beloved, emphasizing their deep influence on the poet’s life.
Deep Insight:
This verse resonates with anyone who has experienced loss—whether of a lover, a friend, or a cherished relationship. Often, we take people for granted, assuming they are just one part of our lives. It is only when they are gone that we recognize how much they shaped our world. Faraz masterfully portrays the universal truth that love is not just about two people; it is about the entire emotional universe they create together.
5) تم تکلف کو بھی اخلاص سمجھتے ہو فرازؔ
دوست ہوتا نہیں ہر ہاتھ ملانے والا
Translation:
Faraz, you mistake formality for sincerity,
Not everyone who shakes hands is a true friend.
Explanation:
Ahmed Faraz, in these lines, addresses a deep and often bitter truth about human relationships—appearances can be deceptive. The poet warns against mistaking mere politeness (takalluf) for genuine sincerity (ikhlaas). In social interactions, people often display courtesy and warmth, but this does not always mean true friendship or loyalty.
The second line reinforces this idea by challenging the common assumption that a handshake signifies trust and companionship. Faraz suggests that not every person who extends a hand in greeting is a well-wisher. True friendship goes beyond surface-level gestures and requires depth, honesty, and loyalty.
Poetic Devices Used:
- Irony: The contrast between formality (takalluf) and sincerity (ikhlaas) highlights the gap between appearance and reality.
- Aphorism: This couplet is a universal truth, making it a quotable piece of wisdom applicable to everyday life.
- Direct Address: By calling himself out ("Faraz"), the poet adds a personal touch, as if sharing a learned lesson with the audience.
Deep Insight:
This verse is particularly relevant in today’s world, where social and professional interactions are often dictated by etiquette rather than true emotional connection. Faraz reminds us to be cautious in trusting people too quickly, as not every act of friendliness is genuine. The lines encourage introspection—how often do we mistake formalities for real affection? And how many times have we been misled by those who merely appeared to be our friends?
6) مرے رسول ﷺ کہ نسبت تجھے اجالوں سے
میں تیرا ذکر کروں صبح کے حوالوں سے
مرے ضمیر نے قابیل کو نہیں بخشا
میں کیسے صلہ کروں قتل کرنے والوں سے
Translation:
O my Prophet ﷺ, your connection is with the light,
I mention you with the references of the morning.
My conscience has never forgiven Qabil,
How can I reconcile with the killers?
Explanation:
This couplet by Ahmed Faraz blends deep devotion with moral conviction. The first two lines express immense reverence for Prophet Muhammad ﷺ, associating him with brightness, purity, and spiritual enlightenment. The morning (subh) symbolizes a new beginning, hope, and divine guidance, reinforcing the Prophet’s ﷺ role as a source of illumination for humanity.
The last two lines shift towards a moral stance against injustice. Referring to Qabil (Cain in Islamic and biblical tradition), who committed the first murder by killing his brother Habil (Abel), Faraz declares that his conscience cannot forgive such wrongdoing. By extension, he rejects any form of reconciliation with those who commit acts of violence and oppression.
Poetic Devices Used:
- Metaphor: The Prophet ﷺ is compared to ujalay (lights), emphasizing his purity and guidance.
- Symbolism: Subh (morning) symbolizes hope, truth, and divine wisdom.
- Historical Allusion: The mention of Qabil connects personal morality to a larger ethical and religious narrative.
Deep Insight:
This verse highlights two central themes: love for the Prophet ﷺ and an unwavering stance against injustice. It reflects a deeply spiritual yet socially conscious poet who sees faith as inseparable from morality. Faraz suggests that true devotion is not just about praising the Prophet ﷺ but also about standing firm against oppression and wrongdoing. This couplet resonates with anyone who struggles between the ideals of forgiveness and the duty to uphold justice.
7) اب کے ہم بچھڑے تو شاید کبھی خوابوں میں ملیں
جس طرح سوکھے ہوئے پھول کتابوں میں ملیں
Translation:
If we part ways this time, perhaps we’ll meet only in dreams,
Just like dried flowers are found in the pages of old books.
Explanation:
This couplet by Ahmed Faraz encapsulates the sorrow of separation with an elegant and deeply nostalgic metaphor. The poet expresses that if he and his beloved are separated again, their reunion will not be in reality but only in dreams, much like how dried flowers—symbols of past beauty and emotions—are unexpectedly found pressed between the pages of old books.
The imagery of dried flowers in books evokes a sense of time passing, lost moments, and memories preserved in a fragile, faded state. It conveys the idea that love, even when lost, leaves behind imprints that can be revisited, much like memories tucked away in the pages of life.
Poetic Devices Used:
- Simile: The comparison between lost love and dried flowers in books strengthens the nostalgic tone.
- Imagery: The visual of old books and dried flowers creates a melancholic and sentimental atmosphere.
- Symbolism: Dried flowers symbolize memories, past emotions, and love that, though faded, remains preserved in some form.
Deep Insight:
Faraz beautifully captures the pain of separation without direct lamentation. Instead, he weaves a picture of nostalgia and quiet sorrow, showing that love never truly disappears—it simply transforms into memories that resurface unexpectedly, just like forgotten flowers found in an old book. This couplet resonates deeply with those who have loved and lost, leaving them with a bittersweet feeling of longing and remembrance.
8) اس سے پہلے کہ بے وفا ہو جائیں
کیوں نہ اے دوست ہم جدا ہو جائیں
بندگی ہم نے چھوڑ دی ہے فرازؔ
کیا کریں لوگ جب خدا ہو جائیں
Translation:
Before we become unfaithful,
Why not, my friend, part ways willingly?
I have abandoned servitude, Faraz,
For what can one do when people start acting like gods?
Explanation:
This couplet by Ahmed Faraz reflects themes of love, faithfulness, and disillusionment with power dynamics. The poet suggests that rather than letting a relationship descend into betrayal, it is better to separate on one's own terms. There is a certain dignity in parting before love is tainted by infidelity or disappointment.
In the second part of the verse, the poet makes a striking observation about power and arrogance. He declares that he has abandoned ‘bandagi’ (servitude or submission), not in a religious sense, but as a reaction to people assuming the role of gods—controlling others, demanding loyalty, and expecting submission. It highlights a rebellion against oppressive relationships, whether personal, social, or political.
Poetic Devices Used:
- Antithesis: The contrast between faithfulness and betrayal, servitude and power strengthens the emotional impact.
- Irony: The line "کیا کریں لوگ جب خدا ہو جائیں" (What can one do when people start acting like gods?) subtly critiques human arrogance and misuse of power.
- Symbolism: ‘Bandi’ (servitude) represents submission in relationships, whether in love or society, while ‘Khuda’ (God) symbolizes those who seek control over others.
Deep Insight:
This verse extends beyond romantic love and can be interpreted as a broader critique of power, oppression, and the illusion of control. It resonates deeply with individuals who have felt trapped in relationships, societies, or institutions where dominance and submission replace genuine connection. Faraz, true to his poetic spirit, captures both the personal and political aspects of human nature in just a few lines, making this couplet profoundly relatable and timeless.
9) ہم کو اچھا نہیں لگتا کوئی ہم نام ترا
کوئی تجھ سا ہو تو پھر نام بھی تجھ سا رکھے
عمر بھر کون نبھاتا ہے تعلق اتنا
اے مری جان کے دشمن تجھے اللہ رکھے
Translation:
We don't like anyone bearing your name,
If someone is like you, they can have a name like yours.
Who can maintain a relationship for a lifetime?
O enemy of my life, may Allah protect you.
Explanation:
In the first part, the poet expresses a deep, romantic sentiment. The lover’s name is sacred to the poet, and no one else should bear it. The poet claims that only someone as special as the beloved could deserve to have their name, showcasing the uniqueness of the beloved and the profound emotional connection the poet feels. It's a romantic expression of exclusivity, showing admiration and longing.
In the second part, the poet reflects on the difficulty of maintaining any relationship for a lifetime. The "enemy of my life" paradoxically becomes the subject of admiration. This part highlights a social observation where people often maintain relationships of enmity with more determination than they do with friendships or love. The poet, in a bittersweet tone, admires this fact and offers a prayer for the protection of the "enemy." Here, the poet is showcasing a social phenomenon where conflict, even if painful, seems to endure longer than love or friendship. The poet admires the resilience of enmity in social dynamics, subtly hinting at the fragile nature of human connections and how animosity often outlasts affection.
Poetic Devices Used:
- Contrast: The contrast between love and enmity is stark in this piece, with the poet admiring an "enemy" over a lover or friend, drawing attention to a social reality where enmities are maintained longer than bonds of love.
- Metaphor: "Enemy of my life" is a metaphor for a person who causes distress or pain, yet remains central to the poet's emotions.
- Social Commentary: The poet uses the paradox of admiration for the enemy to make a pointed observation about human nature and social relationships.
Deep Insight:
This verse reflects the complex dynamics of human relationships. Faraz points out that while romantic love is fleeting, enmities seem to endure, and sometimes people are more dedicated to maintaining conflict than nurturing their affectionate bonds. The poet’s admiration of an "enemy" over a friend or lover highlights this phenomenon, adding a layer of social commentary to the poem. The prayer for the enemy’s well-being indicates the poet’s complex feelings—both pain and acceptance—towards relationships, showing how human emotions can be tangled between love, hate, and respect.
10) سنا ہے اس کے بدن کی تراش ایسی ہے
کہ پھول اپنی قبائیں کتر کے دیکھتے ہیں
Translation:
It is said that the shape of her body is such,
That flowers trim their robes and look at her.
Explanation:
In these lines, the poet is portraying the beloved’s beauty in a highly extravagant and poetic manner. The comparison of the beloved’s body to flowers trimming their robes adds a layer of admiration to her physical form. The idea is that the beloved’s beauty is so extraordinary that even flowers, often seen as the epitome of natural beauty, would adjust their own appearance to mirror her grace. The line is not just a simple compliment; it expresses the beloved's beauty as unparalleled and so mesmerizing that even nature itself seems to make adjustments in reverence to her.
Poetic Devices Used:
- Metaphor: The comparison between the beloved’s body and flowers trimming their robes is metaphorical. It suggests that the beauty of the beloved is so stunning that even the most beautiful of nature, flowers, seem to make changes to themselves in awe.
- Hyperbole: The exaggeration in describing the beloved's beauty makes it clear that the poet is using extreme language to convey how captivating she is.
- Imagery: The imagery of flowers trimming their robes adds a vivid visual element to the poem, enhancing the description of the beloved’s charm.
Deep Insight:
This verse speaks to the awe and admiration the poet feels toward the beloved. It demonstrates how the poet elevates the beloved to an almost divine status, where even the natural world bends in submission to her beauty. Faraz’s choice of metaphor reflects not just admiration but a kind of reverence, positioning the beloved as something transcendent. The beauty of the beloved is so extraordinary that even the most beautiful elements of nature seem to “make room” for it. This line reflects the poet's ability to capture the sublime and show how love can make someone or something appear infinitely more beautiful than it might otherwise be seen.
In conclusion, Ahmed Faraz remains one of the most celebrated poets of the Urdu language, whose ghazals and poetry continue to resonate with readers and listeners alike. His words capture the essence of human emotions, from the longing for love to the harsh realities of life, and his rebellious spirit gave voice to many who were silenced. Faraz’s poetry, marked by its simplicity, depth, and raw emotional power, remains timeless, inspiring generations. The melodies of his ghazals, beautifully rendered by iconic singers, only enhance the soul-stirring impact of his verses. Whether through the lens of love, loss, or protest, Faraz’s poetry remains a treasure, echoing in the hearts of all who encounter it. Thank you for joining us on this poetic journey through the world of Ahmed Faraz’s timeless work.
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