⚠️Tori Surat Ke Balihari Nijam Piya | Hindi Qawwali | Hz Ameer Khusrau (Lyrics & Translation) скачать в хорошем качестве

⚠️Tori Surat Ke Balihari Nijam Piya | Hindi Qawwali | Hz Ameer Khusrau (Lyrics & Translation)

Performed By: Jaffar Hussein Badayuni Qawwal Kalaam By: Hazrat Ameer Khusrau (RA) Lyrics & Translations: Bhaijaan Yousufi Raag: Kafi -- Tori Surat as the starting phrase of this Qawwali, Hazrat Ameer Khusrau (RA) marked his love for his beloved Sufi Master, Hazrat Nizamuddin Auliya Mehboob-e-Ilahi (RA). Let's discuss the music before we dive into hashing out the lyrics. The composition is based on Raag Kafi. Some of the more famous Raag Kafi compositions are: Pyar Bhare Do Sharmeele Nain (old song) Ye Raat Ye Chandni Phir Kaha (old song) Jalte Hein Jiske Liye (old song) Kirpa Karo Maharaj Moinuddin (traditional qawwali) Laage Na Mora Jiya (thumri Ghulam Ali) There are so many Qawwal and Vocalists who have presented their version of this Qawwali. However, in my personal view, Jaffar Sahib has rendered the most clean-cut version possible. Surat: Although, it can be taken as the beloved's face or countenance; the reality of Surat is subjective to the one who witnesses it. Here, Khusrau (RA) is signaling, that he no longer sees a man. He's looking at the Face of Allah (Wajh-Hullah) as mentioned in Quran 2:115. And the Creation is ready to give up everything including its own existence for the sake of the Creator. Balihari: On a day-to-day, we may simply call it Balhaari. But this Sanskrit word is made up of Bali, as in Offering, and Haar, or to give up. Sakhiyan: As Khusrau (RA) writes from a woman's perspective, Sakhiyan may be translated to other girls who are friends. In fact, Khusrau (RA) often also uses the word for those who pretend to be friends. And those that are friends, but also disciples of the same Master. Chundar: Chundar or Chundri is a large piece of cloth, that can be used as Shawl, Dupatta, Scarf, etc. However, in all cases, it's used to wrap around and cover a person's body. It's often used as something that hides shame and disguises faults in a symbolic way. Meili: When an article of clothing hasn't been washed, it collects "Meil" or Grime. Meili, therefore, means a piece of clothing that hasn't been washed or cleaned and is filthy. It's a symbolic way for one's faults. A person lacking in something or one who has faults is like an unwashed piece of clothing. It needs to be cleaned so that it can be useful again. Ab Ke Bahaar: Springtime is a new beginning. Not just for nature, but for Khusrau. In fact, anytime someone or something gets another chance to turn a new leaf, or to re-start over, is a time of Bahaar for that someone or thing. Rang De: Khusrau (RA) often attributes his Master as someone who colors clothes. In a different composition, he mentioned a verse from Quran 2:138, where it's mentioned that Allah commands the believers to declare that they get their hue from Allah. So this gives us a bit more perspective into Khusrau's way of thinking. He attributes color to God. And he envisions his Master and God to be the same. To him, they're not different. Laaj Hamari: Interestingly Khusrau (RA) doesn't separate himself from his Master. If a servant of an aristocrat has been found to have faults, the master's prestige is diminished due to that. In a separate verse of this same Kalaam (which the Qawwal has skipped in this rendition) Khusrau (RA) says, "Cheiri Tihari Hu Sab Koi Jaane, Laaj Mori Hei Ke Tihari Nijam Piya" Translation: Everyone Knows I'm Your Disciple, Is It My Reputation (Alone on the Line) or Yours (Also As My Master) Baraati: Here, he mentions that Khwaja Qutubuddin (Grand Master's Master) and Baba Fareed (Grand Master) have already gone ahead and met the guests at the wedding procession. Which now tells us there's a celestial wedding going on in the heavens. The guests may be Angels and Allah's most beloved spirits in attendance. Who's Wedding Is It I Wonder? Then he mentions himself as the Bride, and his Master Nizamuddin (RA) as the Princely Groom, or the Prophet (SAW), as stated in one of his dreams, or maybe God himself. Keep in mind, that this is all metaphorical and allegorical. The bride here is a symbol of one who volunteers to serve and remain by the side of the groom, for better or worse. Like the author, we need to lift our conscience higher and understand that this does not imply any physical relation. We must understand what a traditional bride and groom's role was in Hindustan several centuries ago. -- Start: (0:00) Surat Ke Balihari: (0:19) Sab Sakhiyan Ma: (1:36) Ab Ke Bahaar: (3:12) Sadqa Baba: (4:40) Qutub Fareed Mil: (5:54) Khusrau Raaj Dulaari: (7:24)