Sajda Kar Ke Qadam-e-Yaar Pe Qurbaan Hona
Yun Likha Tha Meri Kismat Mein Musalmaan Hona

सजदा कर के क़दम-ए-यार पे क़ुर्बान होना
यूँ लिखा था मेरी किस्मत में मुसलमान होना

Sajda = Prostration (to God);
Qadam-E-Yaar = Feet of the Beloved;
Qurbaan = Sacrifice / To be no more;
Musalmaan = An Arabic word whose literal meaning is 'One who Submits (to God)';

A literal translation of the first line is: "To sacrifice myself By prostrating myself at the feet of the Beloved". This line is a metaphor for 'submission (to God)' or 'submission to the Will of God' or 'accept everything that the Universe (or God) presents to us in our daily experience'. Such submission / acceptance / love is done by moving from

Doing this transition (Separation → Union) and then staying in Union without going astray is super tough in practice, but that's the idea being 'one who submits (to God)'.

If Sajda also means 'to bow down (to God)' internally (in the heart, without physical motion of any other part of the body), then it's no different from 'Namah Te' (I bown down to You), done internally. 'Namaste', which is formed by combining 'Namah' + 'Te' is a common greeting in North India.

A literal translation of the second line is: 'It was thus in my destiny to be one who submits (to God)'. Something beautiful and subtle in the second line is that being 'one who submits (to God)' is not done by 'me' because there's an element of ego in such submission. The submission also happens with God's grace.

Jiska Mazhab Ho Faqat Yaad-e-Sanam Deed-e-Sanam
Wo Nahin Jaanta Kaafir Ya Musalmaan Hona

जिसका मज़हब हो फ़क़त याद-ए-सनम दीद-ए-सनम
वो नहीं जानता काफ़िर होना मुसलमान होना

One whose religion is only to constantly remember the Beloved and to gaze at the Beloved
He does not distinguish between those who submit (to God) and those who don't

Mazhab = Religion / Dharma;
Faqat = Only / Merely;
Yaad-e-Sanam = Remembrance of the Beloved;
Deed-e-Sanam = Witnessing / Gazing at the Beloved;
Kaafir = An Arabic word that means 'one who covers / hides'; commonly used to refer to 'non-believer'. In the context of this poem, it is the antonym of 'Musalmaan' which would mean 'one who does not submit (to God) or one who does not accept the Will of God'.

'Deed-e-sanam' means 'witness the Beloved' or 'gaze at the Beloved'. Some people imagine that witnessing the Beloved amounts to seeing some 'special experience' like a vision or hearing a voice or witnessing some miracle. But actually, during our normal, day to day experience, we get to experience physical phenomena (see / hear / touch / taste / smell) physical phenomena, we perceive our body and we can develop abilities to 'see' (become aware of) even mental phenomena like our own thoughts, memory and emotions. 'Deed-e-sanam' means 'gaze at all of these phenomena as manifestations of the divine' where the set union of all these phenomena is the Beloved (God).

'Yaad-e-sanam' means 'remembrance of the Beloved'. The phrase 'faqat yaad-e-sanam' reminds me of 'absorption' or 'constant remembrance of God', which may be accomplished via 'dhikr' (Arabic) / 'simran' (Punjabi) / 'smaran' (Sanskrit) or Japa (Sanskrit).

Husn Ko Poojna Aur Jaam-e-Mohabbat Peena
Mashrab-e-Ishq Mein Yun Sahib-e-Imaan Hona

हुस्न को पूजना और जाम-ए-मोहब्बत पीना
मशरब-ए-इश्क़ में यूं साहिब-ए-ईमान होना

Husn = Beauty (of God)
Poojna = To Worship
Jaam-e-Mohabbat = Goblet of Love
Peena = To Drink
Mashrab = To Drink (usually alcohol)
Ishq = Love
Sahib-e-Imaan = A Person with Faith

Husn (beauty of God) refers to the magnificence of our daily experience — the splendor of all the phenomena that we get to experience. So 'Husn ko Poojna' means 'to worship everything that comes up in our daily experience'.

'Jaam-e-Mohabbat Peena' means 'To drink from the goblet of love'. This refers to 'loving all the phenomena that are present in our experience' — to see them as the Will of God and to accept them all.

The person who exemplifies 'Sahib-e-Imaan' loves everything in their experience; in other words, they love God in all His manifestations; when we 'accept' something or someone, we exude love towards them as well.

Maqtab-e-Ishq mein 'Wamiq' Ne Ye Paayi Taleem
Ain-e-Imaan Hai Fida-e-Rukh-e-Janaan Hona

मक्तब-ए-इश्क़ में 'वामिक़' ने पाई तालीम
ऐन-ए-ईमान है फ़िदा-ए-रुख़-ए-जानान होना

Maqtab = School (where we receive our education or training).
Ishq = Love
Taleem = Education
Ain-e-Imaan: Ain means right/appropriate/exact. Imaan means belief or faith. So the literal meaning is: Right belief i.e. the essence of religion/faith.
Fida-e-Rukh-e-Janaan: Fida means dying (sacrificing oneself; obliterating oneself; letting go of oneself) for something. Rukh is literally the cheek but means the face/visage/beauty. Janaan literally means 'my life' (someone you love or hold dear/precious as your life).

The literal meaning of the couplet is: 'In the School of Love, Wamiq (the poet) learnt that the essential teaching amounts to sacrificing oneself (letting go of oneself) in the beautiful face of the Beloved'. Let us study what this means.

In our day to day lives, we see phenomena around us.

* Sometimes, what I want is exactly what the Universe (or God) presents to us. In this situation, we feel awesome! We feel peaceful, joyful and relaxed. We feel that everything is perfect! We feel that this time should last forever. [Union]

* Sometimes, what I want is not the same as what the Universe (or God) presents us. During these situations, we feel miserable. We experience negative emotions like anger, depression, anxiety and fear. We have an urge to get out of this state of mind and become peaceful again. [Separation]

The difference between Union and Separation has to do with alignment between (a) what I want, and (b) what the Universe (God) presents to us. When these two are aligned (identical), we are in a state of Union (in which we experience positive states of mind). When these two are misaligned (different), we are in a state of Separation (in which we experience negative states of mind).

What's the technique to move from Separation to Union? The idea is to 'let go of what I want' and 'accept what God presents to us' (this is a deceptively simple concept - super tough to execute in practice). It is in this sense that we should 'sacrifice oneself in the face of the beloved'. The 'beloved' is the Universe (God). The 'face of the beloved' refers to what the Universe (God) presents to us in terms of our experience (what we see, hear, touch, smell, etc., our body, and mental phenomena like thoughts and emotions), to 'sacrifice oneself in the face of the beloved' means 'to accept everything that God has presented to us'. In other words, 'to sacrifice oneself' means 'to let go of what I want'. In other words, 'to let go of our ego'.

With the above understanding, we can revisit 'Sajda Kar Ke Qadam-E-Yaar Pe Qurbaan Hona', the first line of this composition. That line is also a metaphor for 'submit (to God)' or 'submit to the Will of God' or 'accept everything that the Universe (or God) presents to us in our daily experience' or 'love everything that the Universe (or God) presents to us in our daily experience'. Such submission / acceptance / love is done by moving from

'I want X but the Universe (God) is presenting me with Y, where X != Y' [Separation, which is concomitant with negative emotions]

→

'I'm joyful with what the Universe (God) is presenting to me; I love it! It's splendid! It's awesome!' [Union, which is concomitant with positive emotions].

Doing this transition (Separation → Union) and then staying in Union without going astray is super tough in practice, but that's the idea of being a Muslim ('one who submits (to God)').