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jis ke hote hue hote the zamāne mere

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Urdu Ke 25 Zarbul Masal Sher

You must have heard most of these shers. They may also be lying in your memory which you recall when a situation demands and when you need to recite them. These shers of proverbial nature have been put together at one place for your convenience. Enjoy.

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maiñ akelā hī chalā thā jānib-e-manzil magar

log saath aate ga.e aur kārvāñ bantā gayā

main akela hi chala tha jaanib-e-manzil magar

log sath aate gae aur karwan banta gaya

Majrooh Sultanpuri

un ke dekhe se jo aa jaatī hai muñh par raunaq

vo samajhte haiñ ki bīmār kā haal achchhā hai

Interpretation: Rekhta AI

The beloved’s presence briefly brings color and liveliness to the lover’s face, even though the inner pain remains. That passing ‘radiance’ becomes a misleading sign: onlookers judge health by appearance. The couplet captures how love can animate someone for a moment while the real illness—of heart or longing—stays untouched, creating a poignant misunderstanding.

un ke dekhe se jo aa jati hai munh par raunaq

wo samajhte hain ki bimar ka haal achchha hai

Interpretation: Rekhta AI

The beloved’s presence briefly brings color and liveliness to the lover’s face, even though the inner pain remains. That passing ‘radiance’ becomes a misleading sign: onlookers judge health by appearance. The couplet captures how love can animate someone for a moment while the real illness—of heart or longing—stays untouched, creating a poignant misunderstanding.

Mirza Ghalib

ye ishq nahīñ āsāñ itnā hī samajh liije

ik aag kā dariyā hai aur Duub ke jaanā hai

ye ishq nahin aasan itna hi samajh lije

ek aag ka dariya hai aur Dub ke jaana hai

Jigar Moradabadi

sair kar duniyā kī ġhāfil zindagānī phir kahāñ

zindagī gar kuchh rahī to ye javānī phir kahāñ

sair kar duniya ki ghafil zindagani phir kahan

zindagi gar kuchh rahi to ye jawani phir kahan

Khwaja Meer Dard

be-ḳhudī be-sabab nahīñ 'ġhālib'

kuchh to hai jis kī parda-dārī hai

Interpretation: Rekhta AI

The speaker insists that his dazed, self-forgetful state has a real cause, not mere whim. “Veiling” suggests a secret sorrow, love, or truth that cannot be openly named. The couplet captures an inner disturbance that shows itself as bewilderment while its source stays concealed. It turns confusion into evidence of a deeper, guarded reality.

be-KHudi be-sabab nahin 'ghaalib'

kuchh to hai jis ki parda-dari hai

Interpretation: Rekhta AI

The speaker insists that his dazed, self-forgetful state has a real cause, not mere whim. “Veiling” suggests a secret sorrow, love, or truth that cannot be openly named. The couplet captures an inner disturbance that shows itself as bewilderment while its source stays concealed. It turns confusion into evidence of a deeper, guarded reality.

Mirza Ghalib

zindagī zinda-dilī kā hai naam

murda-dil ḳhaak jiyā karte haiñ

zindagi zinda-dili ka hai nam

murda-dil KHak jiya karte hain

Imam Bakhsh Nasikh

dil ke phaphūle jal uThe siine ke daaġh se

is ghar ko aag lag ga.ī ghar ke charāġh se

this hearts blisters are inflamed by its own desire

by its own lamp,alas, this house is set afire

dil ke phaphule jal uThe sine ke dagh se

is ghar ko aag lag gai ghar ke charagh se

this hearts blisters are inflamed by its own desire

by its own lamp,alas, this house is set afire

Mahtab Rai Taban

rāh-e-dūr-e-ishq meñ rotā hai kyā

aage aage dekhiye hotā hai kyā

Interpretation: Rekhta AI

Meer Taqi Meer presents love as a long, demanding journey where early tears are premature. The speaker urges endurance, hinting that harsher trials may come later. The couplet carries a stoic, almost teasing consolation: don’t collapse at the start; love reveals its true cost as one moves forward.

rah-e-dur-e-ishq mein rota hai kya

aage aage dekhiye hota hai kya

Interpretation: Rekhta AI

Meer Taqi Meer presents love as a long, demanding journey where early tears are premature. The speaker urges endurance, hinting that harsher trials may come later. The couplet carries a stoic, almost teasing consolation: don’t collapse at the start; love reveals its true cost as one moves forward.

Meer Taqi Meer

'umr saarī to kaTī 'ishq-e-butāñ meñ 'momin'

āḳhirī vaqt meñ kyā ḳhaak musalmāñ hoñge

Momin all your life in idol worship you did spend

How can you be a Muslim say now towards the end?

Interpretation: Rekhta AI

The couplet is a sharp confession of wasted life and a fear of ending badly. “Ishq-e-butan” symbolizes attachment to worldly charms that distract from faith. The poet mocks his own last-minute hope of piety, suggesting that a lifetime of misdirected love cannot be undone at death’s door. Its emotional core is regret mixed with self-judgment.

'umr sari to kaTi 'ishq-e-butan mein 'momin'

aaKHiri waqt mein kya KHak musalman honge

Momin all your life in idol worship you did spend

How can you be a Muslim say now towards the end?

Interpretation: Rekhta AI

The couplet is a sharp confession of wasted life and a fear of ending badly. “Ishq-e-butan” symbolizes attachment to worldly charms that distract from faith. The poet mocks his own last-minute hope of piety, suggesting that a lifetime of misdirected love cannot be undone at death’s door. Its emotional core is regret mixed with self-judgment.

Momin Khan Momin

bas-ki dushvār hai har kaam kā āsāñ honā

aadmī ko bhī muyassar nahīñ insāñ honā

Tis difficult that every goal be easily complete

For a man, too, to be human, is no easy feat

Interpretation: Rekhta AI

Ghalib highlights the inherent difficulty found in the nature of things; nothing is simple. He distinguishes between 'Aadmi' (biological man) and 'Insaan' (humane being), suggesting that while one is born a man, acquiring the moral and spiritual qualities of humanity is a lifelong, arduous struggle.

bas-ki dushwar hai har kaam ka aasan hona

aadmi ko bhi muyassar nahin insan hona

Tis difficult that every goal be easily complete

For a man, too, to be human, is no easy feat

Interpretation: Rekhta AI

Ghalib highlights the inherent difficulty found in the nature of things; nothing is simple. He distinguishes between 'Aadmi' (biological man) and 'Insaan' (humane being), suggesting that while one is born a man, acquiring the moral and spiritual qualities of humanity is a lifelong, arduous struggle.

Mirza Ghalib

sadā aish daurāñ dikhātā nahīñ

gayā vaqt phir haath aatā nahīñ

sada aish dauran dikhata nahin

gaya waqt phir hath aata nahin

Meer Hasan

na gor-e-sikandar na hai qabr-e-dārā

miTe nāmiyoñ ke nishāñ kaise kaise

na gor-e-sikandar na hai qabr-e-dara

miTe namiyon ke nishan kaise kaise

Haidar Ali Aatish

chal saath ki hasrat dil-e-marhūm se nikle

āshiq kā janāza hai zarā dhuum se nikle

chal sath ki hasrat dil-e-marhum se nikle

aashiq ka janaza hai zara dhum se nikle

Fidvi Lahori

qais jangal meñ akelā hai mujhe jaane do

ḳhuub guzregī jo mil baiTheñge dīvāne do

qais jangal mein akela hai mujhe jaane do

KHub guzregi jo mil baiThenge diwane do

Miyan dad Khan Sayyah

bhāñp hī leñge ishāra sar-e-mahfil jo kiyā

tāḌne vaale qayāmat kī nazar rakhte haiñ

bhanp hi lenge ishaara sar-e-mahfil jo kiya

taDne wale qayamat ki nazar rakhte hain

Lala Madhav Ram Jauhar

ai sanam vasl kī tadbīroñ se kyā hotā hai

vahī hotā hai jo manzūr-e-ḳhudā hotā hai

ai sanam wasl ki tadbiron se kya hota hai

wahi hota hai jo manzur-e-KHuda hota hai

Mirza Raza Barq

āḳhir gil apnī sarf-e-dar-e-mai-kada huī

pahuñche vahāñ hī ḳhaak jahāñ kā ḳhamīr ho

aaKHir gil apni sarf-e-dar-e-mai-kada hui

pahunche wahan hi KHak jahan ka KHamir ho

Meerza Jawan Bakht Jahandar

na jaanā ki duniyā se jaatā hai koī

bahut der kī mehrbāñ aate aate

Interpretation: Rekhta AI

The couplet is a lament spoken at the edge of separation: life is fragile, and departure can happen without warning. The “kind one” (beloved or dear person) arrives after the crucial moment has passed, turning affection into pain. The emotional core is regret—both for not foreseeing mortality and for the delayed care that cannot undo loss.

na jaana ki duniya se jata hai koi

bahut der ki mehrban aate aate

Interpretation: Rekhta AI

The couplet is a lament spoken at the edge of separation: life is fragile, and departure can happen without warning. The “kind one” (beloved or dear person) arrives after the crucial moment has passed, turning affection into pain. The emotional core is regret—both for not foreseeing mortality and for the delayed care that cannot undo loss.

Dagh Dehlvi

fikr-e-ma.āsh ishq-e-butāñ yād-e-raftagāñ

is zindagī meñ ab koī kyā kyā kiyā kare

fikr-e-maash ishq-e-butan yaad-e-raftagan

is zindagi mein ab koi kya kya kiya kare

Mohammad Rafi Sauda

'mīr' amdan bhī koī martā hai

jaan hai to jahān hai pyāre

Interpretation: Rekhta AI

The couplet counters despair with a practical, loving reminder: deliberate self-destruction is unnatural, because life is the condition for everything else. “Jaan” (life) becomes the key metaphor—once it is saved, “jahaan” (the world, possibilities, relationships) is still accessible. The emotional core is tender counsel to hold on, because survival itself keeps meaning and hope alive.

'mir' amdan bhi koi marta hai

jaan hai to jahan hai pyare

Interpretation: Rekhta AI

The couplet counters despair with a practical, loving reminder: deliberate self-destruction is unnatural, because life is the condition for everything else. “Jaan” (life) becomes the key metaphor—once it is saved, “jahaan” (the world, possibilities, relationships) is still accessible. The emotional core is tender counsel to hold on, because survival itself keeps meaning and hope alive.

Meer Taqi Meer

ġhazālāñ tum to vāqif ho kaho majnūñ ke marne kī

divāna mar gayā āḳhir ko vīrāne pe kyā guzrī

ghazalan tum to waqif ho kaho majnun ke marne ki

diwana mar gaya aaKHir ko virane pe kya guzri

Ram Narayan Mauzun

agar baḳhshe zahe qismat na baḳhshe to shikāyat kyā

sar-e-taslīm ḳham hai jo mizāj-e-yār meñ aa.e

agar baKHshe zahe qismat na baKHshe to shikayat kya

sar-e-taslim KHam hai jo mizaj-e-yar mein aae

Nawab Ali Asghar

laa.ī hayāt aa.e qazā le chalī chale

apnī ḳhushī na aa.e na apnī ḳhushī chale

Interpretation: Rekhta AI

This couplet captures the philosophical essence of human helplessness regarding existence. It highlights that the two most significant events—birth and death—are entirely out of human control. Man is portrayed as a traveler who follows the dictates of fate without any personal agency in the beginning or the end of his journey.

lai hayat aae qaza le chali chale

apni KHushi na aae na apni KHushi chale

Interpretation: Rekhta AI

This couplet captures the philosophical essence of human helplessness regarding existence. It highlights that the two most significant events—birth and death—are entirely out of human control. Man is portrayed as a traveler who follows the dictates of fate without any personal agency in the beginning or the end of his journey.

Shaikh Ibrahim Zauq

muflisī sab bahār khotī hai

mard kā e'tibār khotī hai

muflisi sab bahaar khoti hai

mard ka e'tibar khoti hai

Wali Dakni

charḳh ko kab ye salīqa hai sitamgārī meñ

koī ma.ashūq hai is parda-e-zañgārī meñ

charKH ko kab ye saliqa hai sitamgari mein

koi mashuq hai is parda-e-zangari mein

Mannu Lal Safa Lakhnvi
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