hai furo;G-e mah-e taabaa;N se faraa;G-e kullii
dil-jale partav-e ru;x se tire mah-taab me;N hai;N

1) from the brightness/flame of the hot/radiant moon there is entire freedom
2) the heart-burned ones, through the rays of your face, are in moonlight



furo;G : 'Illumination, light, brightness, splendour; flame; —glory, fame, honour'. (Platts p.780)


taabaa;N : 'Hot, burning; light, luminous, shining, radiant, brilliant, resplendent, glittering'. (Platts p.303)


faraa;G : 'Freedom (from business, &c.), disengagement'. (Platts p.777)


mah-taab : 'The moon; —moonlight, moonshine'. (Platts p.1098)

S. R. Faruqi:

Here furo;G means 'glitter' and faraa;G means 'to be devoid of'; thus in 'to be unnecessary' the device of 'doubt about derivation' has turned out well. The theme is commonplace, but by mentioning 'the heart-burned ones' he has rescued it. That is, for those people who are heart-burned and inwardly broken, a ray from the face of the beloved does the work of moonlight; since moonlight is cool, and however much light there would be, that's how much cooler it feels; in this regard 'heart-burned ones' is superb.

Another aspect is that the feeling of coolness depends on how hot the person is who feels the coolness. If someone would have a fever, then to him even lukewarm water will feel cool. Thus those people who have burned hearts will feel that moonlight seems cooler.

The affinity between ru;x-e ma;hbuub and maah-e taabaa;N is clear.



The opposition (as well as the wordplay of course) between mah-e taabaa;N and mah-taab is at the heart of the verse. The moon's light is comparatively scorching to those vulnerable ones with burnt hearts, while the 'moonlight' of the beloved's face is blissfully cool.

This comparison does seem to suggest that the beloved's face is less brilliant and radiant than the real moon, but for the purposes of the verse we're clearly not supposed to go there.