“Phir Ke Gali Gali Tabaah Thokare Sab Ki Khayen Kyun” is an extraordinary 16-couplet Naat Sharif by Imam Ahmad Raza Khan (Alahazrat). This Kalam explores the concept of total reliance on the Prophet’s ﷺ threshold, questioning why a heart blessed with his wisdom would ever wander in spiritual destitution.
پھر کے گلی گلی تباہ ٹھو کریں سب کی کھائے کیوں
دِل کو جو عقل دے خدا تیری گلی سے جائے کیوں
Phir Ke Gali Gali Tabaah Thokare Sab Ki Khayen Kyoon
Dil Ko Jo Aql De Khuda Teri Gali Se Jaaye Kyun
Why wander wretchedly from street to street, suffering the rebukes of all?
If God grants wisdom to the heart, why would it ever leave your street?
رُخصتِ قافلہ کا شور ،غش سے ہمیں اُٹھائے کیوں
سوتے ہیں اُن کے سایہ میں کوئی ہمیں جگائے کیوں
Rukhsat e Qaafila Ka Shor Ghash Se Humein Uthaye Kyun
Sote Hain Un Ke Saya Mein Koi Humein Jagaye Kyun
Why should the clamor of the departing caravan rouse me from my trance?
I sleep under his blessed shadow; why should anyone wake me?
بار نہ تھے حبیب کو، پالتے ہی غریب کو
روئیں جو اَب نصیب کو، چین کہو گنوائے کیوں
Baar Na Thay Habib Ko Paalte Hi Ghareeb Ko
Royein Jo Ab Naseeb Ko Chain Kaho Ganwaye Kyun
The Beloved ﷺ never found the poor to be a burden; he nurtured them.
If I weep for my fate now, tell me, why have I cast away my peace?
یادِ حُضور کی قسم غفلتِ عیش ہے سِتم
خُوب ہیں قیدِ غم میں ہم کوئی ہمیں چُھڑائے کیوں
Yaad e Huzoor Ki Qasam Ghaflat e Aish Hai Sitam
Khoob Hain Qaid e Gham Mein Hum Koi Humein Chudaye Kyun
I swear by the remembrance of the Prophet ﷺ, worldly pleasure is a tyranny.
I am content in this prison of grief for him; why should anyone free me?
دیکھ کے حضرتِ غنی پھیل پڑے فقیر بھی
چھائی ہے اب تو چھاؤنی حشر ہی آنہ جائے کیوں
Dekh Ke Hazrat e Ghani Phail Pare Faqeer Bhi
Chayi Hai Ab To Chaoni Hashr Hi Aana Jaye Kyun
Seeing the Generosity of the Master ﷺ, the beggars have flocked together.
Now that the camp is firmly established, why shouldn’t the Day of Resurrection arrive?
جان ہے عشقِ مصطفٰے روز فَزوں کرے خدا
جس کو ہو درد کا مزہ نازِ دوا اُٹھائے کیوں
Jaan Hai Ishq e Mustafa Roz Fazoon Kare Khuda
Jis Ko Ho Dard Ka Maza Naaz e Dawa Uthaye Kyun
The very soul of life is the love of Mustafa ﷺ; may God increase it daily.
One who enjoys the sweetness of this pain, why would they seek the comfort of a remedy?
ہم تو ہیں آپ دِل فِگار غم میں ہنسی ہے ناگوار
چھیڑ کے گُل کو نوبہار خون ہمیں رُلائے کیوں
Hum To Hain Aap Dil Figaar Gham Mein Hansi Hai Nagawaar
Chhed Ke Gul Ko Naubahar Khoon Humein Rulaye Kyun
I am myself heartbroken; in this grief, laughter is unbearable.
Why should the spring breeze, by teasing the flowers, make me weep tears of blood?
یا تو یوں ہی تڑپ کے جائیں یا وہی دام سے چھڑائیں
مِنّت غیر کیوں اُٹھائیں کوئی ترس جتائے کیوں
Ya To Yunhi Tarap Ke Jayen Ya Wahi Daam Se Chudayen
Minnat e Ghair Kyun Uthayen Koi Taras Jataye Kyun
Either I shall perish in this restless longing, or he himself shall free me from the snare.
Why should I be indebted to another? Why should anyone else show me pity?
اُن کے جلال کا اثر دل سے لگائے ہے قمر
جو کہ ہو لوٹ زخم پر داغِ جگر دکھائے کیوں
Unke Jalal Ka Asar Dil Se Lagaye Hai Qamar
Jo Ke Ho Lot Zakhm Par Daagh e Jigar Dikhaye Kyun
The effect of his majesty is such that the moon holds it close to its heart.
One who is completely absorbed in their wound, why would they show the scars of their liver?
خوش رہے گُل سے عندلیب خارِ حرم مجھے نصیب
میری بَلا بھی ذِکر پر پھول کے خار کھائے کیوں
Khush Rahe Gul Se Andaleeb Khaar e Haram Mujhe Naseeb
Meri Bala Bhi Zikr Par Phool Ke Khaar Khaye Kyun
Let the nightingale be happy with the rose; may the thorns of the Sanctuary be my fate.
Why should I prefer the worldly flower’s beauty when I have his sacred remembrance?
گردِ ملال اگر دُھلے دِل کی کلی اگر کِھلے
بَرق سے آنکھ کیوں جلے رونے پہ مسکرائے کیوں
Gard e Malal Agar Dhule Dil Ki Kali Agar Khile
Barq Se Aankh Kyun Jale Rone Pe Muskuraye Kyun
If the dust of sorrow is washed away and the bud of the heart blossoms,
Why should the eye burn with lightning? Why should it smile at its own weeping?
جانِ سفر نصیب کو کس نے کہا مزے سے سو
کھٹکا اگر سحر کا ہو شام سے موت آئے کیوں
Jaan e Safar Naseeb Ko Kis Ne Kaha Maze Se So
Khatka Agar Sahar Ka Ho Shaam Se Maut Aaye Kyun
Who told the traveler destined for this path to sleep in ease?
If there is dread of the dawn (of judgment), why would death come at evening?
اب تو نہ روک اے غنی عادتِ سگ بگڑ گئی
میرے کریم پہلے ہی لقمہ تر کھلائے کیوں
Ab To Na Rok Ae Ghani Aadat e Sag Bigar Gayi
Mere Kareem Pehle Hi Luqma e Tar Khilaye Kyun
Do not turn me away now, O Generous One! This dog’s habits are spoiled.
O my Merciful Master! Why did you feed me such spiritual bounties in the first place?
راہِ نبی میں کیا کمی فرشِ بیاض دِیدہ کی
چادرِ ظل ہے مَلْگجی زیرِ قدم بچھائے کیوں
Raah e Nabi Mein Kya Kami Farsh e Bayaz e Deeda Ki
Chaadar e Zill Hai Malgaji Zer e Qadam Bichaye Kyun
There is no shortage of carpets made of devoted eyes in the Prophet’s path.
Even the celestial shadow is dusty in comparison; why spread it beneath his feet?
سنگِ درِ حضور سے ہم کو خدا نہ صبر دے
جانا ہے سر کو جا چکے دل کو قرار آئے کیوں
Sang e Dar e Huzoor Se Hum Ko Khuda Na Sabr De
Jaana Hai Sar Ko Ja Chuke Dil Ko Qarar Aaye Kyun
May God never grant me patience away from the stone of the Prophet’s door.
If the head must go, it has already gone there; why should the heart find peace elsewhere?
ہے تو رضاؔ نِرا سِتَم جُرم پہ گر نہ لجائیں ہم
کوئی بجائے سوزِ غم سازِ طَرَب بجائے کیوں
Hai To Raza Nira Sitam Jurm Pe Gar Na Lajayen Hum
Koi Bajaye Soz e Gham Saaz e Tarab Bajaye Kyun
It is sheer tragedy, O Raza, if we are not ashamed of our sins.
Instead of the melody of grief, why would anyone play the instrument of joy?
Hikmat-e-Soharwardy: Spiritual Insights
- Gali Gali Tabaah (گلی گلی تباہ): Wandering aimlessly; refers to seeking spiritual fulfillment in worldly or unworthy places.
- Hazrat-e-Ghani (حضرتِ غنی): The Self-Sufficient Master ﷺ; one who bestows without needing anything in return.
- Sag (سگ): Dog; a metaphor for a humble, loyal servant at the doorstep of the Prophet ﷺ.
- Luqma-e-Tar (لقمۂ تر): Rich, delicious morsels; symbolizes the spiritual bounties already received.
- Malgaji (مَلْگجی): Dusty or slightly soiled; used here to show the humility of even the highest celestial shadows before him.
- Saaz-e-Tarab (سازِ طَرَب): An instrument of joy; contrasted with the “Soz-e-Gham” (burning grief of love).
Spiritual Echoes: The Universal Vision
The themes of spiritual refuge and absolute reliance in this Naat resonate with these masterpieces:
Alahazrat : Jood-o-Karam
The plea to be “nurtured” (Paalte hi Ghareeb ko) is anchored in this famous declaration: “Tere tukdon se palein ghair ki thokar pe na daal.”
Alahazrat : Dariya-e-Karam
Seeing the Generosity of the Master, the beggars flock (Phail pare faqeer), knowing that even for a drop, he bestows invaluable pearls.
Hasan Raza : Un Ke Saya
The desire to sleep undisturbed under the Prophet’s ﷺ shadow (Sote hain unke saya mein) finds a deep echo in Hasan Raza’s yearning.
Hasan Raza : Khaar-e-Taybah
Alahazrat’s preference for the “thorns of the Sanctuary” (Khaar-e-Haram) over the roses of the world is a recurring theme of the Raza family.
Bedam Warsi : Aadat-e-Sag
Alahazrat’s mention of “Aadat-e-Sag” (habit of the dog) aligns with Bedam’s ultimate wish for his spiritual identity at the threshold of Madinah.
Amir Khusro : Roshan Az Qamar
The “Qamar” (Moon) that reflects the Prophet’s ﷺ Jalal in Alahazrat’s poetry finds its roots in Khusro’s classical Persian tradition.
Alahazrat : Sang-e-Dar
The insistence on never finding patience away from the “Sang-e-Dar” (Stone of the Door) connects to those who wander wretchedly (Thokarein khayein) elsewhere.
Bedam Warsi : Barq-e-Jamal
The “Barq” (lightning) that Alahazrat mentions as burning the eyes is expanded upon in Bedam’s ecstatic vision of divine radiance.
Alahazrat : Mazey se Sona
The warning against wandering lost (Gali gali tabah) and sleeping in negligence finds its chilling counterpart here: “Sona bun hai, sona zehr hai… tu kehta hai meethi neend hai.”
Listen to the Masters
1. Alhaj Owais Raza Qadri — Soulful Recitation
Poet of the Emerald Portal
Alahazrat Imam Ahmad Raza Khan (اعلیٰ حضرت)
Master the depths of Ishq-e-Rasool through the scholarly and soul-stirring Kalam of the Mujaddid of the 14th Century.