Harf
Script shown with the Urdu

خواجہ میرے خواجہ Khwaja Mere Khwaja — My Master, My Master

Kashif

Geet

Somebody is standing at a shrine and asking the saint to move in. The saint is Khwaja Moinuddin Chishti, buried at Ajmer, known all over the subcontinent as Gharib Nawaz, the one who takes care of the poor. And the request is not for a favour. It is for residence: come and live in my heart.

Kashif wrote it for Jodhaa Akbar in 2008, A.R. Rahman composed it and sang it himself, and the film used it at the moment its emperor enters the saint's shrine. Three passages ahead, and each one is a different proof of why the heart is a good address for him.

01  — ya gharib nawaz ya moinuddin

یا غریب نواز یا موئن الدین
خواجہ میرے خواجہ دل میں سما جا
شاہوں کا شاہ تو علی کا دلارا

या ग़रीब नवाज़ या मोईनुद्दीन
ख़्वाजा मेरे ख़्वाजा दिल में समा जा
शाहों का शाह तू अली का दुलारा

ya gharib nawaz ya moinuddin
khwaja mere khwaja dil mein sama ja
shahon ka shah tu ali ka dulaara

O benefactor of the poor, O Moinuddin. My master, my master, come and fill my heart. You are the king of kings, the darling of Ali.

The address comes first, and it is a full biography in two names. Gharib nawaz is the title the people gave Moinuddin Chishti for his care of the destitute, and Moinuddin is the name itself. Then the request: dil mein sama ja, come and be absorbed into my heart. The word sama ja is the same verb used of light filling a room or a voice filling a hall, so the saint is being asked to occupy him completely.

غریب نواز gharib nawaz
the benefactor of the poor
خواجہ khwaja
master; the honorific of the Chishti saints
سمانا samana
to be absorbed into, to fill from inside
دلارا dulaara
a darling, a beloved child

02  — bekason ki taqdeer tune hai sanwaari

بیکسوں کی تقدیر تو نے ہے سنواری
تیرے دربار میں خواجہ نور تو ہے دیکھا
تیرے دربار میں خواجہ سر جھکاتے ہیں اولیا
تو ہے ہندل والی خواجہ رتبہ ہے پیارا
چاہنے سے تجھ کو خواجہ جی مصطفی کو پایا

बेकसों की तक़दीर तूने है सँवारी
तेरे दरबार में ख़्वाजा नूर तो है देखा
तेरे दरबार में ख़्वाजा सर झुकाते हैं औलिया
तू है हिंदल वाली ख़्वाजा रुतबा है प्यारा
चाहने से तुझको ख़्वाजा जी मुस्तफ़ा को पाया

bekason ki taqdeer tune hai sanwaari
tere darbar mein khwaja noor toh hai dekha
tere darbar mein khwaja sar jhukate hain auliya
tu hai hindal wali khwaja rutba hai pyaara
chahane se tujhko khwaja ji mustafa ko paya

You have repaired the fate of the destitute. In your court, master, light is something to be seen. In your court the saints themselves bow their heads. You are the master of Hind, and your rank is beloved. By loving you, master, I have found Mustafa himself.

The passage moves up a chain of being, one claim per line. First the ministry: the destitute, bekas, the ones with nobody, and their fate has been mended by him. Then the court: light visible in it, and the auliya, the friends of God, bowing there. Then the largest claim of the song: hindal wali, the one of Hind, the saint of this land. And the climb ends at Mustafa, the Prophet: loving the saint, he says, is how he reached the Prophet.

بیکس bekas
the one without anyone; destitute
دربار darbar
a court; the presence of a saint
اولیا auliya
the friends of God; the saints
رتبہ rutba
rank, station

03  — mere peer ka sadka mere peer ka sadka

میرے پیر کا صدقہ میرے پیر کا صدقہ
ہے میرے پیر کا صدقہ تیرا دامن ہے تھاما
ٹلی ہر بلا ہماری چھایا ہے خمار تیرا
جتنا بھی رشک کرے بیشک تو کم ہے اے میرے خواجہ
تیرے قدموں کو میرے رہنما نہیں چھوڑنا گوارا

मेरे पीर का सदक़ा मेरे पीर का सदक़ा
है मेरे पीर का सदक़ा तेरा दामन है थामा
टली हर बला हमारी छाया है ख़ुमार तेरा
जितना भी रश्क़ करे बेशक तो कम है ऐ मेरे ख़्वाजा
तेरे क़दमों को मेरे रहनुमा नहीं छोड़ना गँवारा

mere peer ka sadka mere peer ka sadka
hai mere peer ka sadka tera daman hai thaama
tali har bala hamaari chhaya hai khumar tera
jitna bhi rashk kare beshak toh kam hai ae mere khwaja
tere qadmon ko mere rehnuma nahin chhodna gavaara

By the sacrifice of my master, by the sacrifice of my master: I have taken hold of your hem. Every calamity of ours has moved aside, your intoxication has spread over us. However much envy does its worst, master, it is still too little. Your feet, my guide, I will not bring myself to leave.

The oath of the shrine, sworn twice: mere peer ka sadka, by the sacrifice of my master. The hem, daman, is the whole theology in one image: hold the saint's garment and be lifted with him. Then the report of the deal working: the calamities moved aside, the intoxication spread. And the last two lines are the song's tenderness: envy, however much, is still too little, and the feet of the guide are a place the singer will not leave, nahin chhodna gavaara. The word gavaara is about willingness: he cannot bear to.

صدقہ sadka
a sacrifice offered on someone's behalf; an oath by it
دامن daman
the hem of a garment
بلا bala
a calamity, an affliction
رشک rashk
envy
رہنما rehnuma
the guide, the one who shows the way

Reading it whole

The song is a plea for occupancy, and it is built on the title that the whole shrine culture of the subcontinent runs on. Khwaja is the honorific of the Chishti masters, and gharib nawaz, the benefactor of the poor, is the name the people of India gave Moinuddin Chishti, and the song opens by calling him both. The request itself is the Sufi heart's oldest prayer: come and dwell inside me, dil mein sama ja.

The second passage makes the case for why he is worth housing. King of kings, and the darling of Ali, ali ka dulaara, which is the genealogy of the Chishti order: it traces itself through Ali, so the saint carries the first family of Islam in his lineage. Then the line that explains the shrine's fame: you have repaired the fate of the destitute, bekason ki taqdeer tune hai sanwaari. Bekas is the one without anyone, and the whole ministry of the shrine is in that word: the people with nobody have him.

The same passage then walks into the shrine itself. The light to be seen there, the saints, the auliya, bowing their heads there. Tu hai hindal wali khwaja: you are the master of Hind, the saint of this land. And the last line of the passage is the most intimate claim in the song: loving you, I have found Mustafa, the Prophet himself. The song climbs the chain of being in three lines, from the saint to the land to the Prophet.

The last passage shifts into the personal and the contractual. Mere peer ka sadka: by the sacrifice of my master, an oath sworn on the saint's own name. I have taken hold of your hem, tera daman hai thama, and the image is the whole theology of the shrine: hold the garment of the saint and be pulled up with him. The storms of my life have moved aside, the intoxication of you has spread over me. Envy of me, however much, is still too little, says the line, because the feet of the saint are the one place the singer refuses to leave.

A.R. Rahman sang it himself, which gives the recording a strangeness no other singer could bring: the composer, in his own voice, at the saint's shrine. The film's scene at Ajmer is one of the most replayed sequences of the decade, and the song is the reason.

Recordings

  • A.R. Rahman

    From Jodhaa Akbar (2008), composed by A.R. Rahman himself.

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Text and rights

Devanagari text supplied and checked by a reader who knows the language. The Urdu script and the transliteration follow that reading.

From the 2008 film Jodhaa Akbar, composed by A.R. Rahman. The refrain returns between passages in the recording, more often than it is printed here.

The credit for the lyrics follows the label's own release, which names Kashif. Javed Akhtar wrote the rest of the album, and the two are sometimes confused.

The song is recent work and its rights are held by its writers. It is quoted here as the subject of Harf's own criticism: the translation, the reading of each passage and the essay around them are original work written for this page. If you hold the rights and would like something changed, tell us on Instagram.