Ghazal 101, Verse 5

{101,5}

vaa))e ma;hruumii-e tasliim-o-badaa ;haal-e vafaa
jaantaa hai kih hame;N :taaqat-e faryaad nahii;N

1) alas, deprivation/ill-fortune of obedience/acceptance! and woe to you, state/condition of faithfulness!
2) she considers/knows that we don't have the strength to complain

Notes:

ma;hruum [from which ma;hruumii comes]: 'Forbidden, prohibited; debarred, excluded (from hope, or favour); frustrated, disappointed, repulsed; denied, or refused (a gift, or good, or prosperity); deprived (of), plundered (of); deprived of the support of life; unlucky, unfortunate, wretched'. (Platts p.1008)

 

tasliim : 'Saluting, greeting; salutation, obeisance, homage... health, security;... surrender, resignation;... to concede, acknowledge, grant; to assent to, to accept'. (Platts p.324)

 

badaa : 'Bad, wicked, &c.; --( bad , with the aa of the vocative) O wicked one! woe upon! (opp. to ;xvushaa ). (Steingass p.161)

Nazm:

That is, the patience/endurance that we practice, out of regard for contentment and faithfulness-- you consider that we don't have the strength to complain. (107)

== Nazm page 107

Bekhud Dihlavi:

He says, because of our habit of acceptance and faithfulness, we refrain from lament and complaint. But our beloved considers that we don't have the strength. For this reason, we have adopted a policy of silence. It's a pity that justice is not even done to our self-control. (158)

Bekhud Mohani:

Alas! What respect for acceptance and obedience and faithfulness! We show the mettle of acceptance and faithfulness on receiving her cruelty. And that cruel one considers that we are simply unable to complain. (208)

Josh:

A verse of Hazrat Dagh's is in the same tone as thie verse:

hu))e ma;Gruur vuh jab aah merii be-a;sar dekhii
kisii kaa is :tara;h yaa rab nah dunyaa me;N bharam nikle

[she became arrogant when she saw my ineffective sighs
oh Lord, may nobody in the world have his illusions turn out this way!] (199)

FWP:

SETS == EXCLAMATION; GENERATORS; IZAFAT

This verse, with its doubly inshaa))iyah first line, is a wonderfully complex display of i.zaafat pyrotechnics. For more on the i.zaafat, see {16,1}. Both ma;hruumii (which can be something we experience, or something she imposes on us) and tasliim (which can be something we do toward her, or something she does to us) have a remarkable range of meanings (see the definitions above).

When combined with the various possible i.zaafat uses, the possible meanings include these (and more, if we're willing to become more and more finicky about small subtleties of difference):

=Alas, for our being debarred from her acceptance!
=Alas, for our being denied the chance to humbly salute her!
=Alas, for our being deprived of well-being and security!
=Alas, for the wretchedness of our condition of humble submission!
=Alas, for the deprivation which is caused by our obedience!
=Alas, for the deprivation which is the essence of obedience!

Then of course, ;haal-e vafaa has two major possibilities of its own:

=Woe to the state/condition of faithfulness!
=Woe to the state/situation in which faithfulness finds itself!

When we come to the second line, the double meaning of jaan'naa as either 'to know [accurately]' or 'to consider, believe [perhaps wrongly]' provides the final touch of complexity. (For more on the possibilities of jaan'naa, see {16,5}.) Depending on how we read the first line, one or the other of these two possibilities will connect with it perfectly:

=Alas, that she thinks we have no strength to complain (so she gives us no credit for our submission, patience, etc.)!
=Alas, that she knows we have no strength to complain (so she feels free to maltreat and reject us)!

Counting all the permutations and combinations, that's really a staggering number of possible readings to generate with a mere thirteen words. Once again we see 'meaning-creation' operating at full power; for more on this, see {32,1}.