i also have a humble suggestion for the transliteration and translation of a verse that was in the qawwali rendition. this verse is also in farsi (persian) language and is not always obvious in the renditions of non-native farsi speakers/singers to a non-native farsi listener.

Ali imaam-e-manasto manam Ghulaam-e-Ali
hazaar jaan-e-giraamii fidaa-e-naam-e-Ali
should be;
Ali imaam-e-man hastam, manam Ghulaam-e-Ali
hazaar jaan-e-giraamii fidaa-e-naam-e-Ali

which means
‘Ali is my Imam, and I am his ghulam (slave),
Thousand lives of mine are dedicated/sacrificed in the name of Ali.’

excellent work, my friend!
with kind regards,
khayal

First of all: my heartfelt thanks for and compliments on your wonderful site, which truly is a marvellous way of paying tribute to the great Ustad Nusrat Fateh Ali Khan Sahib - I can feel your love for him in your work, a love that I share with you! May God bless you for your loving work!

I would like to submit some remarks about certain parts of Man Kunto Maula:

1. Many people argue that tarana-s (in this case “daaraa dil” etc.) are syllables without meaning. Yet, this has been contradicted by some prominent Hindustani musicians, who were also acquainted with Sufi mysticism.

For instance, the highly esteemed singer and acclaimed authority on Hindustani music, Ustad Amir Khan (1912-1974), held the view that the syllables used in singing tarana-s are derived from the Persian language. According to him, a tarana phrase like “daaraa dil” would really mean “aa dar dil” (”Enter into the heart”). His full view on the tarana style of singing can be read on http://caferisko.ca/ak/tarana.html.

2. Regarding the transliteration and translation of the stanza

“Ali shaah-e-mardaaN imaamun kabiiraa
ke baadasht nabii shud bashirush naziiraa”

This stanza is in Farsi, with some Persianized Arabic in it, partly derived from the Qur’an. I would like to propose a slightly altered transliteration and translation:

“Ali Shaah-e MardaaN Imaam-ul-Kabiira
ke ba’d az Nabii shud Bashiir-un-Naziira”

“Ali is the King of Men, the Great Spiritual Leader,
because after the Prophet he became the Bearer of Glad Tidings and Warner for Mankind”

Al-Bashiir (”Bearer of Glad Tidings”) and an-Naziir (”the Warner” [for Mankind]” are names that God gives to Hazrat Muhammad (God’s Blessings and Peace be upon him) in Suurat-ul-Ahzaab (33rd Sura), verse 44:

“O Prophet! We have sent you as a Witness, a Bearer of Glad Tidings and a Warner.”

According to the tenets of Shia Islam, but also according to the teachings of Sunni Sufi Orders like the Chishtiyya, Hazrat Ali (may God enoble his countenance and be satisfied with him) acquired the Prophet’s qualities and attributes when he succeeded him as spiritual leader of the Muslim community. As far as the Sufis are concerned, Hazrat Muhammad and Hazrat Ali are two expressions of one same mystical Reality - I have heard it sung in renditions of “Man Kunto Maula” by the Sabri Brothers and Bakhshi Javed Salamat Qawwal: “Ek suurat ki do hai muratiaaN, ek Muhammad, ek Ali!” - “One aspect has two faces, one Muhammad, one Ali!”

Salaam to all!