hai ;Ganiimat kih bah ummiid guzar jaa))egii ((umr
nah mile daad magar roz-e jazaa hai to sahii
1) it's a 'piece of luck' that the lifetime will pass in hope
2) justice might/would not be obtained-- but/perhaps there's the 'Day of Judgment', indeed!
;Ganiimat : 'Plunder, spoil, booty; a prize; a boon, blessing, a God-send; a piece of good luck, good fortune; abundance; convenience; accommodation'. (Platts p.773)
jazaa : 'Repayment, requital, return, retaliation, satisfaction, compensation, amends; reward, recompence
roz-e jazaa : ''The day of retribution,' day of judgment'. (Platts p.605)
SETS == MAGAR
DOOMSDAY: {10,11}
ISLAMIC: {10,2}
For more on Ghalib's unpublished verses, see the discussion in {4,8x}. See also the overview index.
On the idiomatic range of sahii expressions, see {9,4}. On the often-ironic ;Ganiimat , see {90,4}.
The 'Day of Judgment' is a prominent part of Islamic eschatology, and is often referred to in the Qur'an. On that day all life will be annihilated, after which the dead will be resurrected and judged by God. So it's a kind of terminus; and until then, we will fortunately be able to hope for ultimate justice against the cruel beloved.
If we read magar as 'but', then the anticipation is clear and almost confident. If we read it as 'perhaps', then the hope becomes doubtful and wavering, offering only an uncertain possibility of a favorable judgment. As so often, we're left to decide for ourselves how seriously the speaker does or doesn't take his 'hope'.
Gyan Chand:
roz-e jazaa : 'The day of justice; that is, Doomsday. The day of Doomsday will certainly come. Even if justice for cruelties would not be given on that day, there's still the benefit that during the lifetime there is hope for this justice and recompense, and with reliance on this hope the lifetime will pass. That is, whether or not the cruel one would be punished for cruelty, until that time we divert/distract our heart: 'She will have to pay her account!'
== Gyan Chand, p. 521