nahii;N jahaan me;N kis :tarf guft-guu dil se
yih ek qa:trah-e ;xuu;N hai :taraf ;xudaa))ii kaa

1) there's not in the world, in whichever direction, conversation/dispute with/about the heart
2) this is a single/particular/unique/excellent drop of blood that confronts/rivals {Divinity/'the whole world'}



:taraf : 'Extremity, end; limit, term; side, direction; outward or adjacent part or portion; margin, border; corner; region, district, quarter, tract, part'. (Platts p.752)


guft-guu : 'Conversation, discourse, dialogue, common talk, chitchat; altercation, dispute, debate, expostulation, controversy, contention squabble'. (Platts p.910)


;xudaa))ii : 'God. ship, godhead, divinity, providence; almighty power, omnipotence; —creation, nature, the world'. (Platts p.487)

S. R. Faruqi:

:taraf honaa : to confront, to rival [muqaabil honaa]





How beautifully he's composed the second line! In the present verse ;xudaa))ii is correct in both meanings. That is, on the one hand in its idiomatic meaning ('the whole world') and on the other, in its dictionary meaning ('to be the Lord', 'Godhood').

In the first line, instead of kis jagah to say kis :taraf is also very fine, because in it is the image of 'six directions' [the four, plus up and down] , and also of 'here and there', and also of voices coming from every direction.

In ;xudaa))ii kaa muqaabil honaa is also the point that although creation [;xudaa))ii] is the Lord's, nevertheless it's false, and only the heart is true. If this were not the case, then why would the whole age/world be opposed to the heart? It's well known that people are opposed to the truth.

The use of :taraf in both lines is also fine.



According to the Qur'an (96:1-2), God created man out of 'a clot of congealed blood'. The lover's heart, after it has been reduced by its sufferings to 'a drop of blood', indeed sometimes acquires in the ghazal world a kind of special potency. But in this verse it's the human heart in general that's at issue, not just the lover's heart, so calling it 'a drop of blood' can be seen as a minimizing metaphor designed to enhance the contrast with its remarkable cosmic power.

Though of course it's also a 'single/particular/unique/excellent' [ek] drop of blood, with all the multivalent possibilities generated by that innocent-looking little word. For indeed, the human heart has such powerful creative possibilities that it 'confronts' or 'rivals' Divinity [;xudaa))ii].

The two lines form an 'A,B' pair, and two relationships readily suggest themselves. The first line might be about the truth-status of the second line ('nobody can possibly deny the fact that the heart is uniquely powerful'). Or it might be about the heart itself ('nobody argues with the heart, because it's uniquely powerful').

Note for meter fans: SRF points to the enjoyable way that :taraf appears in both lines, with of course two different meanings. And naturally we notice that it has two different scansions as well; :tarf , long-short, is a rare but permissible variation.