Because Every 1 Mint of Your Sadness

Feel the Pleasure of Life in Every Second Never Be Angry Or Sad Because Every 1 Mint of Your Sadness You Loss 60 Seconds of Happiness So Keep Smiling Gud Morning…

Pray is exchange with Allah

“Pray is an Amazing Exchange. “U handover Your Worries to Allah. & “Allah handovers His Blessings 2 U, “Just keep Praying and truSt Allah. Good morning

Hum hi thehre sazaa-vaar aur khata’aa kuch bhi nahin..

Hum hi thehre sazaa-vaar aur khata’aa kuch bhi nahin,
Tu kya samajhta hai tere baad hua kuch bhi nahin,
Yaad jab aayi teri yaad raha kuch bhi nahin,
Dil ne bass aaah bhari aur kaha kuch bhi nahin,
Waqt ki tarah yeh saansain bhi rawaa’n hain ab tak,
Ik bass ashhk tha main aur rukaa kuch bhi nahin,
Hath se hath churra kar gaye jab se tum,
Mene us waqt se in hathon se chhua kuch bhi nahin,
Kash tu mujhe keh de achaanak aa kar,
Ke tere mere jeevan main bacha kuch bhi nahin..

Kaha tha na yoon sote huye mat chorr ke jana..

Kaha tha na ke
yoon sote huye mat chorr ke jana
Mujhe beshak jaga dena bata dena
Tumhain rasta badlna hai
Meri had se nikalna hai
To tumhain kis baat ka dar tha
Main tumhain jane nahi deta
kahin pe qaid kar leta
Arey pagal
mohabbat ki tabiyat me zabrdasti nahi hoti
Jise rasta badlna ho
usy rasta badlne se
Jise had se nikalna ho
usey had se nikalne se
Na koi rok paaya hai
Na koi rok paaye ga
To tumhain kis bat ka dar tha
Muje beshak jaga dete
Main tumhain dekh hi leta
Tumhain koi dua deta
kam’az kam yoon to na hota
Mere sathi ye haqiqat hai
tumhare bad khone ke liye kuch bhi nahi baki
Magar main khone se darta hon
Main ab sone se darta hon..

Ab ke tajdeed-e-wafaa ke nahin imkaan jaana’n..

Ab ke tajdeed-e-wafaa ke nahin imkaan jaana’n,
Yaad kya tujh ko dilaayen tera paimaan jaana’n,

Yoon hi mausam ki adaa dekh ke yaad aaya hai,
Kis qadar jald badal jaate hain insaan jaana’n,

Zindagi teri ataa thi, so tere naam ki hai,
Hum ne jese bhi bassar ki tera ehsaan jaana’n,

Dil yeh kehta hai ke shayed ho afsurda tu bhi,
Dil ki kya baat karen dil to hai nadaan jaana’n,

Awal awal ki mohabbat ke nashe yaad to kar,
Be piye bhi tera chehra tha gulistaan jaana’n,

Aakhir aakhir to yeh aalam hai ke ab hosh nahin,
Rag-e-beena sulagg uthi hai rag-e-jaan jaana’n,

Muddaton se yeh aalam na tawaqoh na umeed,
Dil pukaare hi chala jaata hai jaanan jaana’n,

Hum bhi kya saada they hum ne bhi samajh rakha tha,
Gham-e-doraan se juda hai gham-e-jaana’n jaana’n,

Ab tera naam bhi shayed hi ghazal mein aaye,
Aur se aur huye dard ke unwaan jaana’n,

Hum ke roothi hui rut ko bhi manaa lete they,
Hum ne dekha hi na tha mausam-e-hijraan jaana’n,

Hosh aaya to sabhi khawb they raiza raiza,
Jese urrte huye auraaq-e-pareshaan jaana’n.

Kabhi yaad aye to poochna apni khalwat-e-sham se..

Kabhi yaad aye to poochna zara apni khalwat*-e-sham se,
Kise ishq tha teri zaat, kise pyar tha tere naam se,

Zara yaad kar ke woh kon tha kabhi tujhe bhi aziz tha,
Woh jo mar mitta tere naam pe, woh jee utha tere naam se,

Humein be’rukhi ka nahin gila, ke yehi wafaaon ka hai silla,
Magar aesa jurm tha konsa, ke gaye hum duaa-o-sallaam se,

Na kabhi visaal ki chaah ki, na kabhi firaaq main aah ki,
Ke mera tareeka-e-bandagi hai judaa tareeka-e-aam se..

Urdu Ghazals

Choti si aik naao banane ki dair hai..

Choti si aik naao* banane ki dair hai,
Daryaa ke paar bas mere jaane ki dair hai,

Aik pal main jaag jaye ga soya hua mehal,
Phir se qadeem geet sunane ki dair hai,

Shehzaadi chal parre gi mere sath khud’bakhud,
Uss se to sirf aankh milane ki dair hai,

Qaleen baadlon main urre ga humain liye huye,
Qadmon main aik baar bichaane ki dair hai,

Sar pe hamare ho ga parindon ka saaybaa’n,
Aik dhoop ki kiran faqat aaney ki dair hai,

Aaney lage gi titliyaan khilne lage ge phool,
Sehraa main ja ke haima* lagane ki dair hai,

Jugnu ki tarah chaand urre ga ird gird,
Sooraj ke khawb’gaah main jaane ki dair hai,

Utrain gi pariyan haath main taarey liye huye,
Nazren falak ki samt uthaane ki dair hai,

Hathon se apni rait pe likhti phire gi naam,
Hum kon hain, hawaa ko yeh bataane ki dair hai..

Dard jab teri ataa hai to gila kis se karen

Dard jab teri ataa hai to gila kis se karen,

Hijar jab tu ne diya hai to mila kis se karen,

Akss jab toot ke bikhra hai tera aayine ke sath,

Ho gayi zakhm nazar akss chunaa kis se karen,

Main safar main hoon mere sath judai teri,

Humsafar gham hain to phir tujh ko juda kis se karen,

Khil uthen gull ya khulain dast-e-hanaayi tere,

Har tarf tu hai to phir tera pataa kis se karen,

Tere lab, teri nigaahen, tere aaraz, teri zulf,

Itne zinda hain to is dil ko rihaa kis se karen..

Faraaq main Lizatain itni hain k

Meri Zindagi ka dusra naam ho tum

Wo Mera Ha Faqat Mera ha

chaahiye achchho.n ko jitanaa chaahiye

chaahiye achchho.n ko jitanaa chaahiye ye agar chaahe.n to phir kyaa chaahiye sohabat-e-rindaa se vaajib hai hazar jaa-e-mai apane ko khe.nchaa chaahiye chaahane ko tere kyaa samajhaa thaa dil baare ab is se bhii samajhaa chaahiye chaak mat kar jeb be ayyaam-e-gul kuchh udhar kaa bhii ishaaraa chaahiye dostii kaa pardaa hai begaanagii mu.nh chhupaanaa ham se chho.Daa chaahiye dushmanii me.n merii khoyaa Gair ko kis qadar dushman hai dekhaa chaahiye apanii rusvaa_ii me.n kyaa chalatii hai sa_i yaar hii ha.ngaamaa aaraa chaahiye munhasir marane pe ho jis kii umiid naa_umiidii us kii dekhaa chaahiye Gaafil in mah tala_ato.n ke vaaste chaahane vaalaa bhii achchhaa chaahiye chaahate hai.n Khuubaru_o.n ko asad aap kii surat to dekhaa chaahiye

Urdu Ghazal

Aankh Ban Jati Hai Sawan Ki Ghata Sham Ke Baad

Laut Jaata Hai Agar Koi Khafa Sham Ke Baad

Wo Jo Tal Jati Rahi Sar Se Bala Sham Ke Baad

Koi To Tha Ke Jo Deta Tha Dua Sham Ke Baad

Aanhen Bharti Hai Shab-E-Hijr Yateemon Ki Tarah

Sard Ho Jaati Hai Har Roz Hawa Sham Ke Baad

Sham Tak Qaid Raha Karte Hain Dil Ke Andar

Dard Ho Jate Hain Saare Hi Rehaa Sham Ke Baad

Log Thak Haar Ke So Jate Hain Lekin Janaa

Hum Ne Khush Ho Ke Tera Dard Saha Sham Ke Baad

Chand Jab Ro Ke Sitaaron Se Galay Milta Hai

Ik Ajab Rang Ki Hoti Hai Fizaa Sham Ke Baad

Hum Ne Tanhaai Se Pucha Ke Milo Gi Kab Tak

Us Ne Be-Chaini Se Foran Hi Kaha Sham Ke Baad

Tum Gaye Ho To Siyah Rang Ke Kapre Pehne

Phirti Rehti Hai Mere Ghar Mai Qaza Sham Ke Baad

Maar Deta Hai Ujarr Jaane Ka Dohra Ehsaas

Kash Ho Koi Kisi Se Na Judaa Sham Ke Baad

AWAN TRIBE
(From wikipedia with changes)
 Awan (Urdu: اعوان, Punjabi Gurmukhi ਆਵਾਨ), is a South Asian Zamindar tribe, putatively of Arab origin, living p
 redominantly in northern, central, and western parts of Punjab, Pakistan. The Awans subscribe to the belief that they are the descendants of the fourth Caliph, Ali (though the bulk of those belonging to the tribe are not Shias), and as such, a number adopt the title, Alvi – particularly those who migrated from East Punjab to Pakistan - although not all of those who refer to themselves as Alvi are Awans.

 ORIGINS
Most Awans maintain (and have always maintained) they are descended from an individual named Qutb Shah, a ruler of Herat and a general in the army of Mahmud of Ghazni, who himself was a Hashemite descendant of the Prophet Muhammad's cousin and son-in-law, Ali (but by a wife other than the Prophet's daughter, Fatimah). As Sir Lepel Henry Griffin states:


“ All branches of the tribe are unanimous in stating that they originally came from the neighbourhood of Ghazni to India, and all trace their genealogy to Hasrat Ali the son-in-law of the Prophet. Kutab Shah, who came from Ghazni with Sultan Mahmud, was the common ancestor of the Awans ”
—From 'The Panjab Chiefs: Historical and Biographical Notices of the Principal Families in the Territories Under the Panjab Government


[1]
It is asserted that Qutb Shah and six of his sons accompanied and assisted Mahmud in his early eleventh century conquests of what today forms parts of Afghanistan, Pakistan and Northern India. It is claimed that in recognition of their services and valour, Mahmud bestowed upon Qutb Shah and his sons (who, according to tribal traditions, settled primarily in the Salt Range) the title of Awan, meaning "helper".[2]
Tribal history holds that Qutb Shah and his sons married local women who converted to Islam from Hinduism. Qutb Shah’s sons are said to have settled in different regions of the Punjab and to a lesser extent, what now constitutes parts of Khyber Pukhtunkhwa; Gauhar Shah or Gorrara, settled near Sakesar, Kalan Shah or Kalgan, settled in Kalabagh, Chauhan colonized the hills close to the Indus, Mohammad Shah or Khokhar, settled by the Chenab, and Tori ‏and Jhajh settled in Tirah.[3] Their descendants not only came to heavily populate these regions, but a number of Awan sub-clans that trace their origins to these six individuals, give their names to various localities such as Golera in Rawalpindi, Khewra in Jhelum, Dhudial in Chakwal, Banjara in Sialkot and Jand in Attock. Some of Qutub Shah’s sons are supposed to have assumed names that reflected the Hindu heritage of their mothers and the Awan sub-clans that trace their origins to these particular individuals, bear the names of their eponyms.[4]
 DIFFERING THEORIES
Other theories have been adduced by the Awans regarding their origins, but most of these hypotheses also point to the tribe being descended from Qutb Shah, who entered the Indian Subcontinent as part of a military campaign (and traced his bloodline to Ali).
However, there are those who dispute that the Awans are of Arab origin; these include Alexander Cunningham, Harikishan Kaul and Arthur Brandreth. Cunningham looked upon the Awans as a Rajput clan,[5] whereas Kaul was of the opinion that the tribe was of either Jat or Rajput origin, pointing to the fact that in Sanskrit, the term Awan means "defender" or "protector" and asserting that this title was awarded by surrounding tribes due to the Awans successfully defending their strongholds against aggression.[6] Brandreth believed the Awans to be remnants of Bactrian Greeks.[7] It should be noted that these theories were partly founded on grounds of phonetics, geographical considerations and observational coincidences, and remain conjecture having never been corroborated by the Awan tribe or neighbouring clans.
Conversely, there are also those who support the Awan claim to Arab ancestry. Amongst such names are those of H. A. Rose, Malik Fazal Dad Khan and Sabiha Shaheen. Although Rose was more cautious in assigning an Arab origin to the Awans, he was willing to concede that the tribe may well be Alvi Sayyids, who having sought refuge in Sindh from the Abbasids, allied themselves to Sabuktagin and assisted him in his Indian adventure, for which he bestowed the title of Awan on them (Rose considering it plausible that the name of the Awan tribe was derived from the word 'Ahwan', meaning "helper".[8] And although the Ferozsons Urdu-English Dictionary lists the Awans as a Rajput clan, it does state that the title of the tribe is of Arabic origin, being the plural of the word 'aun', and defining "Awan" as "helpers"[9]).[10] Making reference to W.S. Talbot's assessment of the Awans, Rose also commented:


“ But in the best available account of the tribe, the Awans are indeed said to be of Arabian origin and descendants of Qutb Shah ”
—From 'A Glossary of the Tribes and Castes of the Punjab and North-West Frontier Province[11]


Malik Fazal Dad Khan supports the traditional account of the Awans' origins, but with some modifications. He considers the Awans to be of Arabian origin and traces their lineage to Ali, but according to him, Abdullah Rasul Mirza was the remote ancestor of the Awans; in the eighth century, he was made a commander of the army of Ghaur by Caliph Haroon-ur-Rasheed, the title of Awan being conferred upon him, and his descendants consequently being called Awans. Sabiha Shaheen (who addressed this issue as part of her MA Thesis) deems this theory tenable. Furthermore, she states that Qutb Shah fled to the Subcontinent along with a small group of people due to Mongol attacks and joined the court of Iltutmish. The majority of his descendants came to refer to themselves as Qutb Shahi Awans[12] (and most Awans are able to trace their family trees to Qutb Shah).
 HISTORY
The Awans have a strong martial tradition and are renowned for their bravery. They were prominent in the armies of the Slave Dynasty and the Khilji dynasty during the Delhi Sultanate period. Awans also held prominent military positions during the Mughal era. According to Denzil Ibbetson, the Awans may well have accompanied the forces of Babur, and the Awans of Jalandhar, who claimed to have shifted from the Salt Range at the behest of one of the early Emperors of Delhi, were particularly notable for being in the imperial service at Delhi.[13]
The Awans were amongst those the British considered to be "martial races" and as such, formed an important part of the British Indian Army, serving with distinction during World Wars I and II. In particular, the Awans formed part of the core Muslim group recruited by the British during the First and Second World Wars.[14] Contemporary historians, namely Professor Ian Talbot,[15] and Professor Tan Tai Yong,[16] have authored works that cite the Awans (amongst other tribes) as being looked upon as a martial race by not only the British, but neighbouring tribes as well.
With reference to the British Raj's recruitment policies in the Punjab, vis-à-vis the British Indian Army, Tai Yong Tan remarks:


“ The choice of Muslims was not merely one of physical suitability. As in the case of the Sikhs, recruiting authorities showed a clear bias in favour of the dominant landowning tribes of the region, and recruitment of Punjabi Muslims was limited to those who belonged to tribes of high social standing or reputation - the 'blood proud' and once politically dominant aristocracy of the tract. Consequentially, socially dominant Muslim tribes such as the Gakkhars, Janjuas and Awans, and a few Rajput tribes, concentrated in the Rawalpindi and Jhelum districts in the northern Salt Range tract in the Punjab, accounted for more than ninety per cent of Punjabi Muslim recruits ”
—From 'The Garrison State: The Military, Government and Society in Colonial Punjab, 1849-1947


[17]
The Pakistani military has always heavily recruited Awans and as is consistent with the past, the tribe continues to produce a considerable number of recruits who occupy many of the senior-most ranks of the Pakistani Army. According to Philip Edward Jones:


“ The Awan Tribe is perhaps the most heavily recruited tribe for the Pakistan Army ”
—From 'The Pakistan People's Party: Rise To Power


[18]


Awans: past and present


Awans in general enjoy a respected status in Pakistan. Many have played and continue to play, prominent roles in areas as varied as politics, the armed forces, academia, literature and sport.
On a rural level, Awans belong to the Zamindar or landowning class.[30]
According to Sir Malcolm Darling, the Awans are the:


“ Bravest of soldiers, toughest of cultivators and matchless as tent peggers ”
—From 'Wisdom and Waste in the Punjab Village


[31]
Christophe Jaffrelot states:


“ The Awan deserve close attention, because of their historical importance and, above all, because they settled in the west, right up to the edge of Baluchi and Pashtun territory. Legend has it that their origins go back to Imam Ali and his second wife, Hanafiya. Historians describe them as valiant warriors and farmers who imposed their supremacy on the Janjua in part of the Salt Range, and established large colonies all along the Indus to Sind, and a densely populated centre not far from Lahore ”
—From ' A History of Pakistan and Its Origins


[32]
Many Awan families to this day live on and cultivate land, which their ancestors have held for centuries. They often carry titles typical to Punjabis who own tracts of ancestral land such as Malik, Chaudhry and Khan . The modern surname system often results in members of the same family with different surnames, some choosing their position as a surname i.e. Malik or Chaudhry, and some choosing their clan/tribe/family name of Awan. Though the origins of the Awans may be a matter of some debate, it has long been recognised that the composition of the tribe is wholly Muslim. The most extensive study of the tribe was conducted during the era of the British Raj, and as a result of census data collated during this period, the Awan tribe was invariably classified as being exclusively Muslim. In the opening to his account of the Awan tribe, H. A. Rose stated:


“ The Awans are an important tribe, exclusively Muhammadan ”
—From 'A Glossary of the Tribes and Castes of the Punjab and North-West Frontier Province


[33]
Similarly, John Henry Hutton has said of the Awans:


“ They are exclusively Muslim and probably the descendants of some of the earlier Muslim invaders of the tenth century or earlier ”
—From 'Caste in India: Its Nature, Function and Origins


[34]


Geographical distribution
The bulk of the Awan tribe is to be found in the Punjab (Pakistan). Its population is concentrated in the districts of Rawalpindi, Attock, Chakwal, Jhelum, Sargodha, Khushab (particularly the Soon Valley), Mianwali (Awan tribes residing here are believed to have been the sole occupants of the Mianwali Salt Range for nearly six hundred years), Gujranwala, Hafizabad, Gujrat, Sialkot, Narowal, and Layyah and is also scattered throughout the rest of Punjab.
Tracts in regions such as Jhelum and Mianwali are so heavily populated by Awans that they have long been referred to as Awankari. Pre-Partition, an Awankari existed in Jalandhar and an Awan bara in Hoshiarpur. Awankari is also a dialect of Punjabi. Though these areas are their ancestral homelands and many own farms and other property there, numerous Awans live in the major cities of Pakistan such as Lahore (where a section of the Awan tribe has established a settlement, aptly named Awan Town), Islamabad, and Karachi.
The Awan tribe is also to be found in great numbers in Khyber Pukhtunkhwa, particularly in the Hazara Division, Peshawar valley and the districts of Nowshera, Kohat, Abbottabad, Haripur, Mansehra, Bannu and Swat. A smaller portion of the tribe resides in Azad Kashmir,and to a lesser extent is also present in the Pakistani provinces of Sindh and Balochistan. In addition, Awans can also be found in Afghanistan and some parts of India.
 REFERENCES
Griffin, L.H., 1865, The Panjab Chiefs: Historical and Biographical Notices of the Principal Families in the Territories Under the Panjab Government, Chronicle Press, p.p. 570-571.
Talbot, W.S., 1991, Gazetteer of the Jhelum District 1904: Part 1, Sang-e-Meel Publications, p.100 and Kaul, H., 1912, Report on the Census of Punjab 1911, p.p.445-446.
Rose, H.A., 1997, A Glossary of the Tribes and Castes of the Punjab and North-West Frontier Province, Nirmal Publishers and Distributors, p.p. 25-29.
Talbot, W.S., 1991, Gazetteer of the Jhelum District 1904: Part 1, Sang-e-Meel Publications, p.100 and Kaul, H., 1912, Report on the Census of Punjab 1911, p.p.445-446.
Ibbetson, D., 2001, Punjab Castes, Sang-e-Meel Publications, p.170.
Kaul, H., 1912, Report on the Census of Punjab 1911, p.p.446-447.
Ibbetson, D., 2001, Punjab Castes, Sang-e-Meel Publications, p.170.
Rose, H.A., 1997, A Glossary of the Tribes and Castes of the Punjab and North-West Frontier Province, Nirmal Publishers and Distributors, p.p. 25-29.
Ferozsons Urdu-English Dictionary, Ferozons (Pvt.) Ltd., p.60.
Rose, H.A., 1997, A Glossary of the Tribes and Castes of the Punjab and North-West Frontier Province, Nirmal Publishers and Distributors, p.p. 25-29.
Rose, H.A., 1997, A Glossary of the Tribes and Castes of the Punjab and North-West Frontier Province, Nirmal Publishers and Distributors, p.p. 25-29.
Shaheen, S., Session 1983-85, The Golra Family of Hazara, [A/No.20]
Ibbetson, D., 2001, Punjab Castes, Sang-e-Meel Publications, p.170.
Talbot, I., 1996, Khizr Tiwana: The Punjab Unionist Party and the Partition of India, Curzon Press, p.38.
Talbot, I., 1996, Khizr Tiwana: The Punjab Unionist Party and the Partition of India, Curzon Press, p.38.
Tan, T.Y., 2005, The Garrison State: The Military, Government and Society in Colonial Punjab, 1849-1947, Sage Publications India Pvt Ltd, p.74.
Tan, T.Y., 2005, The Garrison State: The Military, Government and Society in Colonial Punjab, 1849-1947, Sage Publications India Pvt Ltd, p.74.
Jones, P.E., 2003, The Pakistan People's Party: Rise To Power, Oxford University Press, p.61.
Feldman, H., 1972, From Crisis to Crisis: Pakistan 1962-1969, Oxford University Press, p.57.
Khan,R., 1999, The American Papers: Secret and Confidential India-Pakistan-Bangladesh Documents, 1965-1973, Oxford University Press, p.265.
"City: Awan community grieved over Malik's demise. - PPI - Pakistan Press International | HighBeam Research - FREE trial". Highbeam.com. 2003-06-13. http://www.highbeam.com/doc/1G1-107848103.html. Retrieved 2010-12-29.
http://www.thefreelibrary.com/Office+bearers+of+Tanzeem-ul-Awan+elected.-a0199039183
"My soldier brother who died for honour, by Nobel laureate V.S. Naipaul's wife". Daily Mail (London). 31 January 2009. http://www.dailymail.co.uk/femail/article-1132951/My-soldier-brother-died-honour-Nobel-laureate-V-S-Naipauls-wife.html.
 Puri, J.R. & Khak, K.S., 1998, Sultan Bahu, Radha Soami Satsang Beas, p.6.
 Mazhar Iqbal. "Pakistan Film News July 2006".

 "p.163, p.177.
 Ahmed, S., 1977, Class and Power in a Punjabi Village, Monthly Review Press, p.p. 131-132.
 Darling, M.L., 1934, Wisdom and Waste in the Punjab Village, Oxford University Press, p.46.
 Jaffrelot, C., 2004, A History of Pakistan and Its Origins, Anthem Press, p.205.
 Rose, H.A., 1997, A Glossary of the Tribes and Castes of the Punjab and North-West Frontier Province, Nirmal Publishers and Distributors, p.p. 25-29.
 Hutton, J.H., 1969, Caste in India: Its Nature, Function and Origins, Oxford University Press, p.39.

Tamaam umar ki awaargi pe bhaari hai..

Tamaam umar ki awaargi pe bhaari hai,
Woh aik shab jo teri yaad mein guzari hai..

Dekha eid ka chaand to maangi yeh dua rab se..

Dekha eid ka chaand to maangi yeh dua rab se,
Dede tera saath eid ka tohfaa samajh ke..

Sharminda to nahin meri wafaa saaqi..

Shiddat-e-gham se sharminda to nahin meri wafaa saaqi,
Rishte jin se gehre hon, zakham un se gehre milte hain..

Hum hi thehre sazaa-vaar aur khata’aa kuch bhi nahin.

Hum hi thehre sazaa-vaar aur khata’aa kuch bhi nahin,
Tu kya samajhta hai tere baad hua kuch bhi nahin,

Yaad jab aayi teri yaad raha kuch bhi nahin,
Dil ne bass aaah bhari aur kaha kuch bhi nahin,

Waqt ki tarah yeh saansain bhi rawaa’n hain ab tak,
Ik bass ashhk tha main aur rukaa kuch bhi nahin,

Hath se hath churra kar gaye jab se tum,
Mene us waqt se in hathon se chhua kuch bhi nahin,

Kash tu mujhe keh de achaanak aa kar,
Ke tere mere jeevan main bacha kuch bhi nahin..

Kaha tha na yoon sote huye mat chorr ke jana..

Kaha tha na ke
yoon sote huye mat chorr ke jana
Mujhe beshak jaga dena bata dena

Tumhain rasta badlna hai
Meri had se nikalna hai
To tumhain kis baat ka dar tha

Main tumhain jane nahi deta
kahin pe qaid kar leta
Arey pagal
mohabbat ki tabiyat me zabrdasti nahi hoti

Jise rasta badlna ho
usy rasta badlne se
Jise had se nikalna ho
usey had se nikalne se
Na koi rok paaya hai
Na koi rok paaye ga

To tumhain kis bat ka dar tha
Muje beshak jaga dete
Main tumhain dekh hi leta

Tumhain koi dua deta
kam’az kam yoon to na hota
Mere sathi ye haqiqat hai
tumhare bad khone ke liye kuch bhi nahi baki

Magar main khone se darta hon
Main ab sone se darta hon..

Hum ne har saans mohabbat pe fidaa ki hai..

Hum ne har saans mohabbat pe fidaa ki hai,
Har duaa main teri chahat ki iltijaa ki hai,

Tum kya karo ge mohabbat ki intihaa,
Hum ne to ibtidaa hi intihaa se ki hai.