There are number of pieces of literature from Urdu poetry, which have been translated into different languages. There are many pieces of work that have been translated from different languages into Urdu like from Khusrau in Urdu. For example:
Baghanimat shumar aie dost agar yafta ee,
Ruey zeba-o-raushan-o-ayyam-e-bahar.
This verse has been translated into “It is sheer good fortune if one gains the sight of the beloved, of good wine and the balmy days of spring.”. The translation never produces satisfactory results at all. Usually the translation ends up in substandard material.
Translation in poetry never ends up in poetry or poetic verses. The translation finishes up on explaining the meaning of the verse or stanza but nothing more than that. Sometimes translation might end up in a piece of work, worthy of being called poetry, but very rarely and only when the translator is god gifted to deal both languages.
Urdu’s culture has strongly been influenced by Persian. Poetry in both these languages has its own importance. Ghazal has been an important genus in Persian and so it enjoys the same importance in Urdu as well. If we look at another master piece from Bedil, the sufistic poet of Patna who writes:
Bedil, the sufistic poet from Patna, writes:
Dast-e-man-o-damaan-e-hasrat kay dar bazm-e-wisal,
Umr beguzasht, wa hamaan chashm-e-nadeedan baaz bood.
(or)
Sarmaya-e-aagahi gar aiinadariha ast,
Dar ma-o-tau cheezi neest nazdeektar az doori
These verses have special importance which cannot be maintained if the verses have been translated because the words used in Persian, cannot produce the same meaning, if translated in Urdu.
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