Sher on Intezar

I accept that I am not worthy of seeing you.

But look at my longing and see how I keep waiting for you.

The speaker admits unworthiness before the beloved, showing humility rather than complaint. Yet he presents his intense desire and steadfast waiting as his real “qualification.” The couplet turns worthiness into an emotional measure: sincerity, persistence, and love itself become the proof. Its core feeling is hopeful, aching devotion that refuses to fade.

I accept that I am not worthy of seeing you.

But look at my longing and see how I keep waiting for you.

The speaker admits unworthiness before the beloved, showing humility rather than complaint. Yet he presents his intense desire and steadfast waiting as his real “qualification.” The couplet turns worthiness into an emotional measure: sincerity, persistence, and love itself become the proof. Its core feeling is hopeful, aching devotion that refuses to fade.

It was not written in my destiny that I would be united with my beloved.

Even if I had lived longer, I would have spent that time merely waiting.

The poet resigns himself to the fact that union with the beloved was impossible due to fate, not a lack of time. He rationalizes his sorrow or death by arguing that a longer life would have been futile. More time would not have brought success in love, but only prolonged the agony of endless waiting.

It was not written in my destiny that I would be united with my beloved.

Even if I had lived longer, I would have spent that time merely waiting.

The poet resigns himself to the fact that union with the beloved was impossible due to fate, not a lack of time. He rationalizes his sorrow or death by arguing that a longer life would have been futile. More time would not have brought success in love, but only prolonged the agony of endless waiting.

Rekhta AI Explanation

इस शे’र का मिज़ाज ग़ज़ल के पारंपरिक स्वभाव के समान है। चूँकि फ़ैज़ ने प्रगतिशील विचारों के प्रतिनिधित्व में भी उर्दू छंदशास्त्र की परंपरा का पूरा ध्यान रखा इसलिए उनकी रचनाओं में प्रतीकात्मक स्तर पर प्रगतिवादी सोच दिखाई देती है इसलिए उनकी शे’री दुनिया में और भी संभावनाएं मौजूद हैं। जिसका सबसे बड़ा उदाहरण ये मशहूर शे’र है। बाद-ए-नौ-बहार के मायने नई बहार की हवा है। पहले इस शे’र की व्याख्या प्रगतिशील विचार को ध्यान मे रखते हुए करते हैं। फ़ैज़ की शिकायत ये रही है कि क्रांति होने के बावजूद शोषण की चक्की में पिसने वालों की क़िस्मत नहीं बदलती। इस शे’र में अगर बाद-ए-नौबहार को क्रांति का प्रतीक मान लिया जाये तो शे’र का अर्थ ये बनता है कि गुलशन (देश, समय आदि) का कारोबार तब तक नहीं चल सकता जब तक कि क्रांति अपने सही मायने में नहीं आती। इसीलिए वो क्रांति या परिवर्तन को सम्बोधित करते हुए कहते हैं कि जब तुम प्रगट हो जाओगे तब फूलों में नई बहार की हवा ताज़गी लाएगी। और इस तरह से चमन का कारोबार चलेगा। दूसरे शब्दों में वो अपने महबूब से कहते हैं कि तुम अब आ भी जाओ ताकि गुलों में नई बहार की हवा रंग भरे और चमन खिल उठे।

Shafaq Sopori

Rekhta AI Explanation

इस शे’र का मिज़ाज ग़ज़ल के पारंपरिक स्वभाव के समान है। चूँकि फ़ैज़ ने प्रगतिशील विचारों के प्रतिनिधित्व में भी उर्दू छंदशास्त्र की परंपरा का पूरा ध्यान रखा इसलिए उनकी रचनाओं में प्रतीकात्मक स्तर पर प्रगतिवादी सोच दिखाई देती है इसलिए उनकी शे’री दुनिया में और भी संभावनाएं मौजूद हैं। जिसका सबसे बड़ा उदाहरण ये मशहूर शे’र है। बाद-ए-नौ-बहार के मायने नई बहार की हवा है। पहले इस शे’र की व्याख्या प्रगतिशील विचार को ध्यान मे रखते हुए करते हैं। फ़ैज़ की शिकायत ये रही है कि क्रांति होने के बावजूद शोषण की चक्की में पिसने वालों की क़िस्मत नहीं बदलती। इस शे’र में अगर बाद-ए-नौबहार को क्रांति का प्रतीक मान लिया जाये तो शे’र का अर्थ ये बनता है कि गुलशन (देश, समय आदि) का कारोबार तब तक नहीं चल सकता जब तक कि क्रांति अपने सही मायने में नहीं आती। इसीलिए वो क्रांति या परिवर्तन को सम्बोधित करते हुए कहते हैं कि जब तुम प्रगट हो जाओगे तब फूलों में नई बहार की हवा ताज़गी लाएगी। और इस तरह से चमन का कारोबार चलेगा। दूसरे शब्दों में वो अपने महबूब से कहते हैं कि तुम अब आ भी जाओ ताकि गुलों में नई बहार की हवा रंग भरे और चमन खिल उठे।

Shafaq Sopori

There is hardly any real hope that you will come.

Yet how can I say that I am not waiting for you?

The speaker admits the mind’s realism—there is little chance of the beloved’s return—yet the heart cannot stop yearning. The couplet hinges on a contradiction: hopelessness and waiting coexist. It captures love’s helpless persistence, where reason gives up but desire keeps watch.

There is hardly any real hope that you will come.

Yet how can I say that I am not waiting for you?

The speaker admits the mind’s realism—there is little chance of the beloved’s return—yet the heart cannot stop yearning. The couplet hinges on a contradiction: hopelessness and waiting coexist. It captures love’s helpless persistence, where reason gives up but desire keeps watch.

There was no promise, no certainty, and no real hope from you.

Yet I still had to keep waiting for you.

The couplet captures love as an inner compulsion: even when the beloved offers no commitment, assurance, or hope, the speaker cannot stop waiting. The repetition of "no" intensifies the emptiness on one side, while "had to" shows helpless devotion on the other. Waiting becomes a fate the lover accepts, despite knowing it may be futile.

There was no promise, no certainty, and no real hope from you.

Yet I still had to keep waiting for you.

The couplet captures love as an inner compulsion: even when the beloved offers no commitment, assurance, or hope, the speaker cannot stop waiting. The repetition of "no" intensifies the emptiness on one side, while "had to" shows helpless devotion on the other. Waiting becomes a fate the lover accepts, despite knowing it may be futile.

Why was I ordered to leave the garden of Paradise and set out on a journey?

The work of the world is long; now wait for me.

The speaker questions the reason for being sent away from a state of bliss, as if exiled from Paradise into worldly life. “Journey” becomes a metaphor for the human mission and struggle on earth. In the second line, he consoles the beloved/Paradise/God: his task in the world is lengthy, but he will return—so he asks for patience. The emotional core is homesickness joined with resolve to fulfill a duty before reunion.

Why was I ordered to leave the garden of Paradise and set out on a journey?

The work of the world is long; now wait for me.

The speaker questions the reason for being sent away from a state of bliss, as if exiled from Paradise into worldly life. “Journey” becomes a metaphor for the human mission and struggle on earth. In the second line, he consoles the beloved/Paradise/God: his task in the world is lengthy, but he will return—so he asks for patience. The emotional core is homesickness joined with resolve to fulfill a duty before reunion.

I did something unbelievable: I trusted your promise.

All night long, I waited as if awaiting Doomsday.

The speaker rebukes himself for believing the beloved’s word, treating that trust as a shocking mistake. The “night-long wait” becomes so intense and crushing that it feels like waiting for the end of the world. “Qayamat” is a metaphor for unbearable anxiety and emotional devastation, showing how a broken promise turns time into torment.

I did something unbelievable: I trusted your promise.

All night long, I waited as if awaiting Doomsday.

The speaker rebukes himself for believing the beloved’s word, treating that trust as a shocking mistake. The “night-long wait” becomes so intense and crushing that it feels like waiting for the end of the world. “Qayamat” is a metaphor for unbearable anxiety and emotional devastation, showing how a broken promise turns time into torment.

In a state of losing myself, I don’t know where I have been carried away.

My own self has been waiting for me for a long time.

The couplet presents self-forgetfulness as a force that makes the speaker lose direction and sense of identity. The striking metaphor is that “I” has become separated from “myself,” as if the real self stands elsewhere, waiting. It expresses regret and inner emptiness after being swept away by passion, grief, or intoxication. The emotional core is alienation from one’s own being and a late realization of what was left behind.

In a state of losing myself, I don’t know where I have been carried away.

My own self has been waiting for me for a long time.

The couplet presents self-forgetfulness as a force that makes the speaker lose direction and sense of identity. The striking metaphor is that “I” has become separated from “myself,” as if the real self stands elsewhere, waiting. It expresses regret and inner emptiness after being swept away by passion, grief, or intoxication. The emotional core is alienation from one’s own being and a late realization of what was left behind.

My whole life has passed while I kept waiting for you.

Yet there are some with whom even a single night couldn’t be endured.

The couplet contrasts two measures of time to show the intensity of emotion: a lifetime can feel “spent” in patient longing for the beloved, while with certain people even one night becomes unbearable. Waiting turns into proof of love and devotion, and the irony highlights how companionship can either soothe time or make it heavy. The emotional core is steadfast desire mixed with a sharp comparison.

My whole life has passed while I kept waiting for you.

Yet there are some with whom even a single night couldn’t be endured.

The couplet contrasts two measures of time to show the intensity of emotion: a lifetime can feel “spent” in patient longing for the beloved, while with certain people even one night becomes unbearable. Waiting turns into proof of love and devotion, and the irony highlights how companionship can either soothe time or make it heavy. The emotional core is steadfast desire mixed with a sharp comparison.

How can anyone trust what you say now?

Who would keep waiting for you every single day?

The speaker questions the beloved’s credibility because promises have repeatedly failed. “Trust” and “daily waiting” become symbols of a relationship worn down by inconsistency. The tone is weary and slightly accusing: affection remains, but faith has been exhausted. The couplet captures how repeated delays turn hope into doubt.

How can anyone trust what you say now?

Who would keep waiting for you every single day?

The speaker questions the beloved’s credibility because promises have repeatedly failed. “Trust” and “daily waiting” become symbols of a relationship worn down by inconsistency. The tone is weary and slightly accusing: affection remains, but faith has been exhausted. The couplet captures how repeated delays turn hope into doubt.

Don’t ask about the relentless endurance and ache of my loneliness.

To make morning arrive and to bring evening is like attempting an almost impossible feat.

Ghalib portrays solitude as a hard, grinding test of survival: one must keep living despite the mind’s constant strain. The passing of time itself becomes torturous—getting from one part of the day to the next feels like hauling something that cannot be hauled. “Jo-e-sheer” is a metaphor for a near-impossible labor, showing how loneliness turns ordinary time into an ordeal.

Don’t ask about the relentless endurance and ache of my loneliness.

To make morning arrive and to bring evening is like attempting an almost impossible feat.

Ghalib portrays solitude as a hard, grinding test of survival: one must keep living despite the mind’s constant strain. The passing of time itself becomes torturous—getting from one part of the day to the next feels like hauling something that cannot be hauled. “Jo-e-sheer” is a metaphor for a near-impossible labor, showing how loneliness turns ordinary time into an ordeal.

No one has come, and it seems no one will come either.

Still, what can I do if I cannot stop myself from waiting?

The couplet holds a tension between certainty and compulsion: the speaker knows the beloved (or relief) will not arrive, yet waiting continues. “Waiting” becomes a necessity of love, not a rational choice. The emotional core is helpless hope—an attachment that survives even after hope seems logically defeated.

No one has come, and it seems no one will come either.

Still, what can I do if I cannot stop myself from waiting?

The couplet holds a tension between certainty and compulsion: the speaker knows the beloved (or relief) will not arrive, yet waiting continues. “Waiting” becomes a necessity of love, not a rational choice. The emotional core is helpless hope—an attachment that survives even after hope seems logically defeated.

So that I may never sleep again in anticipation for the rest of my life,

The one who appeared in my dream left with a promise to return.

This couplet presents a cruel paradox of love. The beloved visited the poet in a dream and promised to return, but this very promise ensures the poet will remain eternally awake in anticipation. Since the beloved only appears in dreams, and the poet can no longer sleep due to the excitement of waiting, the reunion becomes impossible.

So that I may never sleep again in anticipation for the rest of my life,

The one who appeared in my dream left with a promise to return.

This couplet presents a cruel paradox of love. The beloved visited the poet in a dream and promised to return, but this very promise ensures the poet will remain eternally awake in anticipation. Since the beloved only appears in dreams, and the poet can no longer sleep due to the excitement of waiting, the reunion becomes impossible.