Ghazal 229, Verse 8x

{229,8x}

yaa rab hame;N to ;xvaab me;N bhii mat dikhaa))iyo
yih ma;hshar-e ;xayaal kih dunyaa kahe;N jise

1) Oh Lord, even/also in a dream don't show me

2a) this assembly/Doomsday of thought that they would call 'the world'!
2b) such an assembly/Doomsday of thought, that they would call it 'the world'!

Notes:

dikhaa))iyo is the third-person future imperative of dikhaanaa (GRAMMAR)

 

ma;hshar : 'A place of assembly or congregation; —(for yaum ul-ma;hshar ), the day of the place of congregation, the day of judgment'. (Platts p.1009)

Gyan Chand:

The world has no reality, it is only an imagined Doomsday [qiyaamat]. If even/also in a dream we don't have to keep company with it, then that's good. (395)

FWP:

SETS == DEFINITION
DOOMSDAY: {10,11}
DREAMS: {3,3}

For background see S. R. Faruqi's choices.

A passionately inshaa))iyah plea to the Lord not to show the speaker something 'even in a dream' alerts us chiefly to expect the 'something' to be really horrific, maybe almost unthinkable. What ghastly unbeholdable sight will the second line invite us to contemplate (and thus to mentally 'see')?

The second line offers us two candidates. One is 'the world' (2a), defined as a kind of Doomsday-gathering of (chaotic? frightening? ominous?) thoughts. The other is a terrible mental event (2b), some kind of Doomsday-gathering of madly swirling thoughts that is so awful that it's the kind of thing people might even call 'the world'. (This idiomatic use of yih to mean 'such a' is well-established and common.)

But the best part is that no matter how we read the second line, it concerns a phantasmagoric spectacle that can only be imaginative, can only take place in the mind-- and thus can only be 'seen' in a vision or dream. (The fact that in Urdu one 'sees' a dream [;xvaab dekhnaa], rather than 'having' a dream, also enriches the imagery here.) If the speaker is asking the Lord not to show him even imaginatively, something that can only be seen imaginatively, he's really asking to be as far from that dreadful vision as possible, and not to 'see' it at all. Whether we take the dreadful vision to be 'the world' itself, or a conglomeration of the speaker's own thoughts (one so terrible it could be equated with 'the world'), the speaker's wild fear tells its own story.

For another ma;hshar-e ;xayaal , see {119,6}.