the comfortable muslims of yesteryears and the pious muslims of now

[tested]

This is how muslims debate
1. Is it in quran
2. is it in hadith
3. Did any 7th/8th century ME philosopher propose the idea, or was it normal back then (anything that can be remotely linked to the topic)
The result is debate then moves to what is true islam, and not self driving cars anymore.

I've seen this happen a couple of times. t'was amusing for me.

 

[Tiger Genie]

history is interesting but not terribly instructive. Nor is it helpful. It used to be the ONLY way to learn about causes and effects (other than certain religious philosophies such as Vedic Hinduism, certain Greek schools that used intense multi-dimensional and introspection methods to logic) since all information used to be buried in its tomes. Now that information has been liberated for random access, the tyranny of history has been challenged. Now I find that increasingly, history is being confused with knowledge; and abused and misused via selective use.

One has to think, in current context. Failed systems of the past must be discarded - not justified because current systems show occasional imperfections. But mostly, history should not used to explain hate. That only leads to a vicious cycle.

 

[Hakikat ve Hikmet]

Islamic Socialism: A history from left to right
Nadeem F. Paracha — Published Feb 21, 2013 07:40am

Between the 1950s and early 1970s, a powerful ideology in the Muslim world galvanised itself from the minds and fringes of modern Islamic intellectualism and made its way into the mainstream political arena.

But this ideology did not have a single originator. Its roots can be found amongst the works of Muslim thinkers and ideologues in South and East Asia, Africa and in various Middle Eastern (Arab) countries.

Also, once it began being adopted by mainstream leaders and political outfits, it was expressed through multiple names. But today, each one of these names and terms are slotted under a single definitional umbrella: Islamic Socialism.

___________________________

Roots and Trees
Though one can struggle to pinpoint the exact starting point (or points) from where the many ideas that became associated with Islamic Socialism emerged, historians and intellectuals, Sami A. Hanna and Hanif Ramay – who specialised in critiquing and compiling a dialectic history of Islamic Socialism – are of the view that one of the very first expressions of Islamic Socialism appeared in Russia in the late 19th and early 20th century.

A movement of Muslim farmers, peasants and petty-bourgeoisie in the Russian state of Tatartan opposed the Russian monarchy but was brutally crushed.

In the early 2oth century, the movement went underground and began working with communist, socialist and social democratic forces operating in Russia to overthrow the monarchy.

The leaders of the Muslim movement, that became to be known as the Waisi began explaining themselves as Islamic Socialists when a leftist revolution broke out against the Russian monarchy in 1906.

During the 1917 Bolshevik Revolution that finally toppled and eliminated the Russian monarchy and imposed communist rule in the country, the Waisi fell in with the Bolsheviks and supported Russian revolutionary leader, Vladimir Lenin’s widespread socialist program and policies.

However, after Lenin’s death in 1924, the Waisi began to assert that the Muslim community and its socialism in Tatartan were a separate entity from the Bolshevik communism.

The movement that had formed its own communes became a victim of Stalin’s radical purges of the 1930s and was wiped out.

One is not quite sure how the Waisi defined their socialism in a country where (after 1917) atheism had become the state-enforced creed. It was left to a group of influential thinkers and ideologues in South Asia and the Middle East to finally get down to giving a more coherent and doctrinal shape to Islamic Socialism.

Islamic scholar, Ubaidullah Sindhi, who was born into a Sikh family (in Sialkot but converted to Islam), was also an agitator against the British in India.

Chased by the authorities during the First World War, Sindhi escaped to Kabul, and from Kabul he traveled to Russia where he witnessed the unfolding of the 1917 Bolshevik Revolution.

He stayed in Russia till 1923 and spent most of his time discussing politics and ideology with communist revolutionaries and studying socialism.

Impressed by the chants of economic equality and justice during the violent revolution, Sindhi, who remained being a Deobandi Sunni Muslim, dismissed communism/Marxism’s emphasis on atheism.

From Russia Sindhi traveled to Turkey and it was from Istanbul that he began to give shape to his ideas of Islamic Socialism through a series of writings especially aimed at the Muslims of India.

He urged Muslims ‘to evolve for themselves a religious basis to arrive at the economic justice at which communism aims but which it cannot fully achieve.’

The reason he gave for this was that though he saw both Islamic and Communist economic philosophies similar regarding their emphasis on the fair distribution of wealth, socialism if imposed with the help of a more theistic and spiritual dimension would be more beneficial to the peasant and the working classes than atheistic communism.

Ubaidullah Sindhi.

During the same period (1920s-30s), another (though lesser known) Islamic scholar in undivided India got smitten by the 1917 Russian revolution and Marxism.

Hafiz Rahman Sihwarwl saw Islam and Marxism sharing five elements in common: (1) prohibition of the accumulation of wealth in the hands of the privileged classes (2) organisation of the economic structure of the state to ensure social welfare (3) equality of opportunity for all human beings (4) priority of collective social interest over individual privilege and (5) prevention of the permanentising of class structure through social revolution.

The motivations for many of these themes he drew from the Qur’an, which he understood as seeking to create an economic order in which the rich pay excessive, though voluntary taxes (Zakat) to minimise differences in living standards.

In the areas that Sihwarwl saw Islam and communism diverge were Islam’s sanction of private ownership within certain limits, and in its refusal to recognise an absolutely classless basis of society.

He suggested that Islam, with its prohibition of the accumulation of wealth, is able to control the class structure through equality of opportunity.

Basically, both Sindhi and Sihwarwl had stumbled upon an Islamic concept of the social democratic welfare state.

Building upon the initial thoughts of Sindhi and Sihwarwl were perhaps South Asia’s two most ardent and articulate supporters and theoreticians of Islamic Socilaism: Ghulam Ahmed Parvez and Dr. Khalifa Abdul Hakim.

Parvez was a prominent ‘Quranist’, or an Islamic scholar who insisted that for the Muslims to make progress in the modern world, Islamic thought and laws should be entirely based on the modern interpretations of the Qu’ran and on the complete rejection of the hadith (sayings of the Prophet and his companions based on hearsay and compiled over a 100 years after the Prophet’s demise).

After studying traditional Muslim texts, as well as Sufism, Parvez claimed that almost all hadiths were fabrications by those who wanted Islam to seem like an intolerant faith and by ancient Muslim kings who used these hadiths to give divine legitimacy to their tyrannical rules.

Parvez also insisted that Muslims should spend more time studying the modern sciences instead of wasting their energies on fighting out ancient sectarian conflicts or ignoring the true egalitarian and enlightening spirit of the Qu’ran by indulging in multiple rituals handed down to them by ancient ulema, clerics and compilers of the hadith.

Understandably, Parvez was right away attacked by conservative Islamic scholars and political outfits.

But this didn’t stop famous Muslim philosopher and poet, Muhammad Iqbal, to befriend the young scholar and then introduce him to the future founder of Pakistan, Muhammad Ali Jinnah.

Jinnah appointed Parvez to edit a magazine, Talu-e-Islam. It was set-up to propagate the creation of a separate Muslim country and to also answer the attacks that Jinnah’s All India Muslim League had begun to face from conservative Islamic parties and ulema who accused the League of being a pseudo-Muslim organisation and Jinnah for being too westernised and ‘lacking correct Islamic behavior.’

Apart from continuing to author books and commentaries on the Qu’ran, Parvez wrote a series of articles in Talu-e-Islam that propagated a more socialistic view of the holy book.

In a series of essays for the magazine he used verses from the Qu’ran, incidents from the faith’s history and insights from the writings of Muhammad Iqbal to claim:

The clergy and conservative ulema have hijacked Islam.

They are agents of the rich people and promoters of uncontrolled Capitalism.

Socialism best enforces Qur’anic dictums on property, justice and distribution of wealth.

Islam’s main mission was the eradication of all injustices and cruelties from society. It was a socio-economic movement, and the Prophet was a leader seeking to put an end to the capitalist exploitation of the Quraysh merchants and the corrupt bureaucracy of Byzantium and Persia.

According to the Qur’an, Muslims have three main responsibilities: seeing, hearing and sensing through the agency of the mind. Consequently, real knowledge is based on empirically verifiable observation, or through the role of science.

Poverty is the punishment of God and deserved by those who ignore science.

In Muslim/Islamic societies, science, as well as agrarian reform should play leading roles in developing an industrialised economy.

A socialist path is a correction of the medieval distortion of Islam through Shari’a.

Parvez joined the government after the creation of Pakistan in 1947, but after Jinnah’s death in 1948, he was sidelined until he resigned from his post in 1956.

An issue of Talu-e-Islam featuring Muhammad Iqbal on the cover. Many essays written by Ghulam Ahmed Parvez for the magazine included arguments for the propagation of Islamic Socialism and fiery polemics against conservative ulema.

A 1935 illustration of Ghulam Ahmed Parvez.

Another scholar at the time who was using Iqbal’s writings on Islam and the Qu’ran to formulate Islamic Socialism in South Asia was Dr. Khalifa Abdul Hakim.

A philosopher, author and a huge admirer of Muhammad Iqbal, Khalifa ventured into the ideological territory of Islamic Socialism later than Ghulam Parvez.

A keen student of Islam (especially Sufism), Khalifa, after getting his PhD from the Heidelberg University in Germany, authored a number of books on Iqbal’s philosophy, Islamic thought, Jallaluddin Rumi (Sufi poet and writer), and also translated the Hindu holy book, the Bhagwat Gita, into Urdu.

It was after the creation of Pakistan that Khalifa began to seriously study Marxism and what it meant to a young ‘third world’ country like Pakistan.

In his 1951 books, ‘Islam and Communism’ and ‘Iqbal Aur Mullah’, Khalifa saw Islamic Socialism as harnessing the freedom of thought, action and enterprise characteristic of Western democracies by creating opportunities for all.

Like most Islamic Socialists of his era, Khalifa too was basically explaining Islamic Socialism to be a kind of spiritual and theistic concept of the social democratic welfare state enacted in various Western countries.

In ‘Islam and Communism’, Khalifa sees land as being the principle source of economic wealth and thus the moral basis for agrarian reforms in Pakistan.

Dr. Khalifa.

Apart from Ghulam Ahmad Parvez, most other Islamic Socialist thinkers discussed above, though thoroughly critiquing Marxism/Socialism on the basis of Qu’ranic teachings and listing similarities and differences between the two, say little about exactly how much a role should a government and state play in matters of faith in societies run on the ideology and economic system prescribed by Islamic Socialism.

Parvez quite clearly suggests that an Islamic Socialist society run on the laws and economics derived from rational interpretations of the Qu’ran and modern scientific thought would inherently become responsible, law-abiding, egalitarian and enlightened and would not require the state to play the role of a moral guide.

In other words, Islamic Socialist policies guarantee a progressive and non-theocratic (if not entirely secular) Muslim majority state where the citizens are enlightened enough to make their own moral choices, and where the state sticks to looking after the citizens’ economic interests and needs and delivering justice.

It is within these two main areas where the state can evoke rational and modernistic interpretations of the Qu’ran, especially those verses dealing with property rights, Zakat, justice and the rights of women.

Principal objective of Marxism is to produce a thoroughly atheist society. I can't understand where does it fit in Islamic sciences? How could the Muslims be fooled by Marxism? Doesn't it manifest the weakness in Imaan if not the total loss of it?

 

[Spring Onion]

Principal objective of Marxism is to produce a thoroughly atheist society. I can't understand where does it fit in Islamic sciences? How could the Muslims be fooled by Marxism? Doesn't it manifest the weakness in Imaan if not the total loss of it?

well if we read carefully or in details we can see that most of these thinkers, intellectuals or whatever you may call them (some of these from Islamic world have been pointed out in the article in the opening posts), almost all of them have little originality in their ideas. They all copied these from either liberalism or socialism thus, I feel they fall into two groups i.e Liberal Nationalists and National Socialists . Both of these groups tries to induce local or ethnic cultures.

The Liberal Nationalists such as Kamal Attaturk, Ayub Khan, Shah of Iran, Amanullah of Afghanistan, Anwar SAadat, Suharto, King Hussain etc followed Western ideology While Hafiz Al Asad, Jamal Nsair, Saddam Hussain Bhutto, Daud Khan seemingly fall into National Socialists category. Though Islam was one of the factors in their ideology but still their idea of socialism failed to deliver in the long run because as per intellectuals and historians both Liberalism and Marxism fundamentally similar in their approach specially towards Islamic world/Islam.

@jamahir thanks for tagging such an academic topic needs a thorough discussion

 

[Schutz]

The problem is that extremists are always going to exist in every country in various ideologies, its an inevitability that one day Islamic extremists would rise again and as we know, it only takes a few people to ruin the lives of millions.

 

[Dubious]

Pious Muslims of Now? Really?

 

[jamahir]

@Mentee , perhaps you would be interested in this thread, and do look at the member tag list.

Pious Muslims of Now? Really?

yes indeed... though i will ask to be excused from giving a explaining post because, for some days at least, i don't want to indulge in political discussion, as you will see in my announcement thread in "members club".

for the purpose of your point i can only ask you to compare the lengthy op with what you see now.

 

[Mentee]

have already gone through sir,thanks

Allama Iqbal is first among equals, out of all those folks. He presented the most revolutionary idea to do ijtihad and make another Fiqah for the present time............ which covers all madhabs of Islam apart from "faroii ikhtilafat". you can get your self enlightened by going through his book reconstruction of religious thoughts in Islam @jamahir

 

[jamahir]

Allama Iqbal is first among equals, out of all those folks. He presented the most revolutionary idea to do ijtihad and make another Fiqah for the present time............ which covers all madhabs of Islam apart from "faroii ikhtilafat". you can get your self enlightened by going through his book reconstruction of religious thoughts in Islam @jamahir

i have the english translations of "shikwa" and "jawaab e shikwa" combined into one fine book by mustansir dalvi... i will try to find the book you suggested, but in some days... at the moment i am generally not indulging in political discussions or readings... at the moment i am a fakeer.

and yes, allama iqbal provided the intellectual authority for others like in the op or the later ones like faiz to challenge the reactionaries and speak of progressivism.

see you on this thread in some days.

 

[Mentee]

i have the english translations of "shikwa" and "jawaab-e-shikwa" combined into one fine book by mustansir dalvi... i will try to find the book you suggested, but in some days... at the moment i am generally not indulging in political discussions or readings... at the moment i am a fakeer.

and yes, allama iqbal provided the intellectual authority for others like in the op or the later ones like faiz to challenge the reactionaries and speak of progressivism.

see you on this thread in some days.

take your time sir

 

[RescueRanger]

i have the english translations of "shikwa" and "jawaab e shikwa" combined into one fine book by mustansir dalvi... i will try to find the book you suggested, but in some days... at the moment i am generally not indulging in political discussions or readings... at the moment i am a fakeer.

and yes, allama iqbal provided the intellectual authority for others like in the op or the later ones like faiz to challenge the reactionaries and speak of progressivism.

see you on this thread in some days.

Shikwa:

Kyon ziaan kaar banun, sood framosh rahoon
Fikr-e-farda na karum, mahw-e-ghum-e-dosh rahoon,?
Why should I abet the loss, why forget the gain,
Why forfiet the future, bemoan the past in vain?


Naale bulbul ke sunoon, aurhama tan gosh rahoon,
Hamnawa main bhi koi gul hoon ke khamosh rahoon?
Hear the wail of nightingale, and remain unstirred,
Am I a flower insensate that will not say a word?

Jurrat aamoz miri taab-e-sakhun hai mujhko,
Shikwa allah se khakam badahan hai mujhko.
The power of speech emboldens me to speak out my heart,
I'll sure be damned, I know, if fault my God.

_______________
ai khuda shikwa-e-arbab-e-wafa bhi sun le,
khu gar-e-hamd se thora sa gila bhi sun le.
Hear, O Lord, from the faithful ones this sad lament,
From those used to hymn a praise, a word of discontent.
thi to maujood azal se hi teri zaat-e-qadim,
phool tha zeb-e-chaman, par na pareshan thi shamim;
Enternally were you present, Lord, eternally omniscent,
The flower hung upon the tree, but without incense.

shart insaaf hai, ai, sahib-e-altaf-e-amim,
boo-e-gul phailti kis tarah jo hoti na nasim?
Be Thou fair, tell us true, O fountsinhead of grace,
How could the scent spread withoutthe breeze apace?
_______________
hum se pahle tha ajab tere jahan ka manzir,
kahin masjood the pather, kahin maabood shajar,
The world presented a queer sight ere we took the stage,
Stones and plants in your stead were worshipped in that age.
khugar-e-paikar-e-mahsoos thi insaan ki nazar,
maanta phir koi un-dekhe khuda ko kyonkar?
Man, being inured to senses, couldn't accept a thing unseen,
How could a formless God impress his senses keen?

tujhko maalum hai leta tha koi naam tira?
quwwat-e-baazoo-e-muslim ne kiya kaam tira!
Tell me, Lord, if anyone ever invoked Thy name,
The strength of Muslim arm alone restored Thy fame.

_______________
bas rahe the yahin salijuq bhi, toorani bhi,
ahl-e-chin cheen mein, iran mein sasaani bhi,
There was no dearth of peoples on this earth before,
Turkish tribes and Persian clans lived in days of yore;

isi maamoore mein aabad the yunaani bhi,
isi duniya mein yahudi bhi the, nusraani bhi,
The Greeks and the Chinese both bred and throve,
Christians as well as the Jews on this planet roved.

par tire naam pe talwar uthai kis ne,
baat jo bigri huri thi who banaai kis ne?
But who in Thy holy name raised his valiant sword,
Who set the things right, resolved the rigmarole?
_______________
the hameen ek tire maarka aaraaon mein!
khushkion mein kabhi larte, kabhi dariyaon mein,
We were the warrior bands battling for Thy cause,
Now on land, now on water, we the crusades fought.

di azaanen kabhi europe ke kaleesaaon mein,
kabhi africa ke tapte hue sahraaon mein.
Now in Europe's synods did we loudly pray,
Now in African deserts made a bold foray.

thi na kuchh teg zani apni hakumat ke liye,
sar ba-kaf phirte the kya dahar mein daulat ke liye?
Not for territorial greed did we wield the sword,
Not for pelf and power did we suffer the blows.
_______________
qaum apni jo zar-o-maal-e-jahan par marti,
but faroshi ke iwaz but shikni kyon karti?
Had we been temped by the greed of glittering gold,
Instead of breaking idols, would have idols sold.

naqsh tauheed ka har dil pe bithaya hum ne,
zer-e-khanjar bhi yeh paigham sunaya hum ne.
We impressed on every heart the oneness of our mighty Lord,
Even under the threat of sword, bold and clever was our call.

tu hi kah de ke ukhara dar-e-khyber kis ne,
shaher qaiser ka jo tha us ko kiya sar kis ne?
Who conquered, tell us Thou, the fearful Khyber pass?
Who vanquished the Imperial Rome, who made it fall?

_______________
tore makhluq khudawandon ke paikar kis ne?
kaat kar rakh diye kaffaar ke lashkar kis ne?
Who broke the idols of the primitive folks?
Who fought the kafirs, massacred their hordes?

aa gaya ain laraai mein agar waqt-e-namaz,
qibla roo ho ke zamin bos hui qaum-e-hejaz,
If the prayer time arrived right amid the war,
With their faces turned to Kaaba, knelt down the brave Hejaz.

ek hi saf mein khare ho gaye mahmud-o-ayaz,
no koi banda raha aur no koi banda nawaz.
Mahmud and Ayaz stood together in the same flank,
The ruler and the ruled forget the difference in their rank.

_______________
banda-o-sahib-o-muhtaaj-o-ghani ek hue,
teri sarkar mein pahunche tau sabhi ek hue.
The rich and poor, Lord and slave, all were levelled down,
All became brethern in love, with Thy grace crowned.

mehfil-e-kaun-o-makaan mein shar-o-shaam phire,
mai-e-tauheed ko lekar sift-e-jam phire.
We roamed the world through, visited every place,
Did our rounds like the cup, serving sacred ale.

dasht tau dasht hain, darya bhi na chhore hum ne,
bahr-e-zulmaat mein daura diye ghore hum ne.
Forget about the forests, we spared not the seas,
Into the dark, unfathomed ocean, we pushed our steeds.

_______________
safah-e-dahar se baatil ko mitaya hum ne,
nau-e-insaan ko ghulami se chhuraya hum ne,
We removed falsehood from the earth's face,
We broke the shackles of the human race.

tere kaabe ko jabeenon se basaya hum ne,
tere quraan ko seenon se lagaya hum ne.
We reclaimed your Kaaba with our kneeling brows,
We pressed the sacred Quran to our heart and soul.

phir bhi hum se yeh gila hai, ke wafadar nahin,
hum wafadar nahin, tu bhi tau dildar nahin!
Even then you grumble, we are false, untrue,
If you call us faithless, tell us what are you?

_______________
rahmaten hain tiri aghiyar ke kashaanon par,
barq girti hai to bechare musalmaanon par!
You reserve your favors for men of other shades,
While you hurl your bolts on the Muslim race.

yeh shikait nahin, hain un ke khazane maamur,
nehin mehfil mein jinhen baat bhi karne ka shaoor,
This is not our complaint that such alone are blessed,
Who do not know the etiquette, nor even can converse.

qahar tau yeh hai ke kafir ko milen hoor-o-qasoor,
aur bechaare musalmaan ko faqt waada-e-hoor!
The tragedy is while kafirs are with houries actually blest,
On vague hopes of houries in heaven the Muslim race is made to rest!

_______________
taan-e-aghiyaar hai, ruswai hai, nadaari hai,
kya tere nam pe marne ka iwaz khwari hai?
Poverty, taunts, ignominy stare us in the face,
Is humiliation the sole reward of our suffering race?

hum tau jeete hain ke duniya mein tira naam rahe,
kahin mumkin hai saqi na rahe, jaam rahe?
To perpetuate Thy name is our sole concern,
Deprived of the saqi's aid can the cup revolve and turn?

teri mehfil bhi gai, chahne wale bhi gaye,
shab ki aahen bhi gaien, subah ke nale bhi gaye,
Gone is your assemblage, off your lovers have sailed,
The midnight sights are no more heard, nor the morning wails;

_______________
dil tujhe debhi gaye, apna sila le bhi gaye,
aa ke baithe bhi na the, ke nikaale bhi gaye.
They pledged their hearts to you, what is their return?
Hardly had they stepped inside, when they were externed.

aae ushaaq, gaye waada-e-farda lekar,
ab unhen dhoond chirag-e-rukh-e-zeba lekar!
Thy lovers came and went away, fed on hopes of future grace,
Search them now with the lamp of your glowing face.

dard-e-laila bhi wohi, qais ka pahlu bhi wohi,
nejd ke dasht-o-jabal mein ram-e-aahoo bhi wohi,
Unassuaged is Laila's ache, unquenched is Qais's thirst,
In the wilderness of Nejd, the wild deer are still berserk.

_______________
ishq ka dil bhi wohi, husn ka jaadoo bhi wohi,
ummat-e-ahmed-e-mursil bhi wohi, tu bhi wohi,
The same passion thrills the hearts, enchanting still is beauty's gaze,
You are the same as before, same too is the Prophet's race.

phir yeh aazurdagi-e-ghair-sabab kya maani,
apne shaidaaon pe yeh chashm-e-ghazab kya maani?
Why then this indifference, without a cause or fault?
Why with your threatening looks dost thou break our heart?

ishq ki khair, who pehli si ada bhi na sahi,
jaada paimaai taslim-o-raza bhi na sahi,
Accepted that the flame of love burneth low and dim,
We do not, as in your, dance attendance on your whims;

_______________
kabhi hum se, kabhi ghairon se shanasaai hai,
baat kahne ki nahin, tu bhi tau harjaai hai.
But you too, pardon us, possess a coquettish heart,
Now on us, now on others, alight your amorous darts.

ahd-e-gul khatam hua, tut gaya saaz-e-chaman,
ur gaye dalion se zamzama pardaaz-e-chaman.
The spring has now taken leave, broken lies the lyre string,
The birds that chirped among the leaves have also taken wing;

ek bulbul hai ke hai mahw-e-tarannum ab tak,
us ke seene mein hai naghmon ka talatam ab tak.
A single nightingale is left singing on the tree,
A flood of song in her breast is longing for release.

_______________
qumrian shaakh-e-sanober se gurezaan bhi huin,
pattian phool ki jhar jhar ke pareshan bhi huin;
From atop the firs and pines the doves have flown away,
The floral petals lie scattered all along the way.

who purani ravishen bagh ki weeran bhi huin,
daalian parahan-e-barg se uriaan bhi huin.
Desolate lie the garden paths, once dressed and neat,
Leafless hang the branches on the naked trees.

qaid-e-mausim se tabiat rahi aazad uski,
kaash gulshan mein samjhta koi faryaad uski.
The nightingale is unconcerned with the season's range,
Would that someone in the grove appreciates her wail.

_______________
chaak is bulbul-e-tanha ki nawa se dil hon,
jaagne wale isi baang-e-dara se dil hon.
May the nightingale's wail pierce the listeners' hearts,
May the clinking caravan awaken slumbering thoughts!

yaani phir zinda naye ahd-e-wafa se dil hon,
phir isi bada-e-deereena ke pyaase dil hon.
Let the hearts pledge anew their faith to you, O Lord,
Let's re-charge our cups from the taverns of the past.

ajmy khum hai tau kya, mai tau hejaazi hai miri,
naghma hindi hai tau tya, lai tau hejaazi hai miri.
Through I hold a Persian cup, the wine is pureHejaz,




Jawab-E-Shikwa:

Dil Se Jo Baat Nikalti Hai, Asar Rakhti Hai
Par Nahin, Taaqat-e-Parwaaz Magar Rakhti Hai

When passion streaming from the heart turns human lips to lyres,
Some magic wings man’s music then, his song with soul inspires;

Qudsi-Ul-Asal Hai, Riffat Pe Nazar Rakhti Hai
Khaak Se Uthti Hai, Gardoon Pe Guzar Rakhti Hai

Man’s words are sacred then, they soar, The ears of heaven they seek,
From dust those mortal accents rise, Immortals hear them speak;

Ishq Tha Fitna Gar-o-Sarkash-o-Chalaak Mera
Aasman Cheer Gaya Nala-e-Bebaak Mera

So wild and wayward was my Love, such tumult raised its sighs,
Before its daring swiftly fell the ramparts of the skies.

Peer-e-Gardoon Ne Kaha Sun Ke, Kahin Hai Koi!
Bole Sayyaare, Sar-e-Arsh-e-Bareen Hai Koi!

The skies exclaimed in wonderment, “Some one is hiding here,”
The wheeling Planets paused to say, “Seek on the highest sphere.”

Chaand Kahta Tha, Nahin, Ahl-e-Zameen Hai Koi!
Kehkashaan Kehti Thi, Poshida Yahin Hai Koi!

The silver Moon said, “You are wrong, Some mortal it must be,”
The Milky Way too joined converse, “Here in our midst is he.’’

Kuch Jo Samjha Tau Mere Shikwe Ko Rizwan Samjha
Mujhe Jannat Se Nikala Huwa Insan Samjha

Rizwan alone, my plaintive voice began to recognise,
He knew me for a human who had lost his Paradise.

Thi Farishton Ko Bhi Hairat, Ke Yeh Awaz Hai Kya!
Arsh Walon Pe Bhi Khulta Nahin Yeh Raaz Hai Kya!

And even the Angels could not tell what was that voice so strange,
Whose secret seemed to lie beyond Celestial wisdom’s range.

Taa Sar-e-Arsh Bhi Insan Ki Tag-o-Taaz Hai Kya?
Aa Gyi Khak Ki Chutki Ko Bhi Parwaaz Hai Kya?

They said, “Can Man now roving come and reach these regions high?
That tiny speck of mortal clay, has it now learnt to fly?

Ghafil Aadaab Se Yeh Sukkaan-e-Zameen Kaise Hain
Shokh-o-Gustakh Yeh Pasti Ke Makeen Kaise Hain!

How little do these beings of earth the laws of conduct know;
How coarse and insolent they are, these men who live below.

Iss Qadar Shokh Ke Allah Se Bhi Barham Hai
Tha Jo Masjood-e-Malaeek Yeh Wohi Aadam Hai?

So great their insolence indeed, they dare even God upbraid!
Is this the Man to whom their bow the Angels once had made?

Alam-e-Kaif Hai, Dana-e-Ramooz-e-Kam Hai
Haan, Magar Ijz Ke Asrar Se Namehram Hai

Of Quality and Quantity He knows the secrets, true—
The ways of humbleness as well If he a little knew!

Naaz Hai Taaqat-e-Guftaar Pe Insanon Ko
Baat Karne Ka Saliqa Nahin Nadanon Ko!

That they alone are blest with speech how proud these humans be,
Yet, ignorant, they lack the art to use it gracefully.”

Ayi Aawaz Ghum-Angaiz Hai Afsana Tera
Ashk-e-Betaab Se Labraiz Hai Paimana Tera

Then spake a Voice Compassionate: “Thy tale enkindles pain,
Thy cup is brimming full with tears which thou couldst not contain

Asmangeer Huwa Naara-e-Mastana Tera
Kis Qadar Shokh Zuban Hai Dil-e-Diwana Tera

Even High Heaven itself is moved by these impassioned cries;
How wild the heart which taught thy lips such savage melodies!

Shukr Shikwe Ko Kiya Husn-e-Ada Se Tu Ne
Hum Sukhan Kar Diya Bandon Ko Khuda Se Tu Ne

Its grace yet makes this song of thine a song of eulogy;
A bridge of converse thou hast formed ‘Twixt mortal man and Me!

Hum Tau Mayal Ba-Karam Hain, Koi Sayal Hi Nahin
Rah Dikhlaen Kise Rahraw-e-Manzil Hi Nahin

Behold, my hands arc full of gifts, but who comes seeking here?
And how shall I the right road shew when there’s no traveller?

Tarbiat Aam Tau Hai, Jauhar-e-Qabil Hi Nahin
Jis Se Taamir Ho Aadam Ki Yeh Woh Gil Hi Nahin

My loving care is there for all, If deserved but by few!
Not this the clay from which I can an Adam’s shape renew!

Koi Qabil Ho Tau Hum Shan-e-Kai Dete Hain
Dhoondne Walon Ko Dunya Bhi Nai Dete Hain!

On him who merits well I set the brightest diadem,
And those who truly questing come, a new world waits for them.

Hath Be-Zor Hain, Ilhaad Se Dil Khoo-Gar Hain
Ummati Baais-e-Ruswai-e-Paighamber (S.A.W) Hain

Apostate hearts and palsied hands Your earthly lives debase,
You all, to your great Prophet (PBUH), are Bringers of deep disgrace;

But-Shikan Uth Gaye, Baqi Jo Rahe But-Gar Hain
Tha Braheem Pidar, Aur Pisar Aazar Hain

Those idol‐breakers all have gone, You idolaters are,
Abraham was the father, you His sons, are but Azar;

Badah Aasham Naye, Bada Naya, Khum Bhi Naye
Harm-e-Kaaba Naya, But Bhi Naye, Tum Bhi Naye

Now stranger bands carousal hold, Strange are both cup and wine,
A strange new Kaʹba you have reared, Strange idols oh its shrine!

Woh Bhi Din The Ke Yehi Maya-e-Raanai Tha
Nazish-e-Mousam-e-Gul Lala-e-Sahrai Tha!

The tulip of the wilds once reigned the queen of blossom‐time:
In this once lay the quintessence of loveliness sublime.

Jo Musalmaan Tha Allah Ka Saudai Tha
Kabhi Mehboob Tumhara Yehi Harjai Tha

Once every true‐born Mussalman by Allah set his store,
This fickle‐hearted courtesan even you did once adore!

Kisi Yakjai Se Ab Ehd-e-Ghulami Kar Lo
Millat-e-Ahmad (S.A.W.) Ko Maqami Kar Lo!

Go, seek some constant mistress now, to her a new bond sign,
Muhammad’s universal creed to narrow bounds confine!

Kis Qadar Tum Pe Garan Subah Ki Baidari Hai
Hum Se Kab Pyar Hai! Haan Neend Tumhain Pyari Hai

To pray to me at break of day You now an ordeal deem,
Your morning slumber sweeter far— Yet you would faithful seem!

Tabaa-e-Azad Pe Qaid-e-Ramazan Bhari Hai
Tumhi Keh Do, Yehi Aaeen-e-Wafadari Hai?

The hardships of the fast oppress your natures—now grown free;
Such are your ways and you still would protest your love for me!

Qoum Mazhab Se Hai, Mazhab Jo Nahin, Tum Bhi Nahin
Jazb-e-Baham Jo Nahin, Mehfil-e-Anjum Bhi Nahin

Unto a nation faith is life, You lost your faith and fell,
When gravitation fails, must cease concourse celestial.

Jin Ko Ata Nahin Dunya Mein Koi Fann, Tum Ho
Nahin Jis Qoum Ko Parwaye Nasheman, Tum Ho

You love your homes the least among the nations of the earth,
You are the most incompetent in knowledge and in worth;

Bijliyan Jis Mein Hon Aasudah, Woh Khirman Tum Ho
Baich Khate Hain Jo Aslaaf Ke Madfan, Tum Ho

You are a barn where lightning stays, where ruin idle lies,
Ancestral coffins long entombed your only merchandise;

Ho Niko Naam Jo Qabaron Ki Tajarat Kar Ke
Kya Na Baicho Ge Jo Mil Jaen Sanam Pathar Ke

In turning graves to profit, you have proved yourselves adept;
Should idol‐trading offer gain of course you would accept.

Safah-e-Dehr Se Batil Ko Mitaya Kis Ne?
Nau-e-Insan Ko Ghulami Se Chhuraya Kis Ne?

Whose striving, from this world of mine, Its falsehoods did efface?
Whose toil, from age‐old ignorance set free the human race?

Mere Kaabe Ko Jabeenon Se Basaya Kis Ne?
Mere Quran Ko Seenon Se Lagaya Kis Ne?

And whose the brows whose worship filled My Kaʹba’s hallowed shrine?
Or whose the breasts which fondly held My ‘Glorious Book Divine’?

The Tou Aaba Woh Tumhare Hi, Magar Tum Kya Ho?
Hath Par Hath Dhare Muntazir-e-Farda Ho!

These were your great progenitors; You lack their brain and brawn;
You sit and wait in slothful ease for every morrow’s dawn.

Kya Kaha? "Bahr-e-Musalman Hai Faqt Wade-e-Hoor
Shikwa Be-Ja Bhi Kare Koi Tau Lazim Hai Shaoor!

And did you say, for Muslims I mere promises dispense?
Unjust laments at least should show some spark of commonsense.

Adal Hai Fatir-e-Hasti Ka Azal Se Dastoor
Muslim Aaeen Huwa Kafir Tau Mile Hoor-o-Qasoor

Eternal is the Law of God and Justice is its name,
Should infidels like Muslims live the meed shall be the same.

Tum Mein Hooron Ka Koi Chahne Wala Hi Nahin
Jalwa-e-Toor Tau Maujood Hai, Moosa Hi Nahin

Not a single one among you is longing for houris
The Effulgence of 'Tur' exists but there is no Moses

Manfa’at Aik Hai Is Qaum Ki, Nuqsan Bhi Aik
Ek Hi Sab Ka Nabi (S.A.W), Din Bhi, Iman Bhi Aik

Your nation’s weal, your nation’s woe, In common you all share,
Your Prophet (PBUH) and your creed the same, the same Truth you declare;

Harm-e-Paak Bhi, Allah Bhi, Quran Bhi Aik,
Kuch Bari Baat Thi Hote Jo Musalmaan Bhi Aik!

And one your Kaʹba, One your God, and one your great Quran;
Yet, still, divided each from each, Lives every Mussalman.

Firqa Bandi Hai Kahin, Aur Kahin Zaatain Hain
Kya Zamane Mein Panapne Ki Yehi Baatain Hain?

You split yourselves in countless sects, In classes high and low;
Think you the world its gifts will still on such as you bestow?

Kon Hai Taarik-e-Aaeen-e-Rasool-e-Mukhtar (S.A.W.)?
Maslihat Waqt Ki Hai Kis Ke Amal Ka Maayaar?

Who now forgetfully neglect My Rasool’s Law sublime?
And whose lives write them clearly down As servers of the time?

Kis Ki Ankhon Mein Samaya Hai Sha’ar-e-Aghyar
Ho Gyi Kis Ki Nigah Tarz-e-Salaf Se Baizar?

To whom now other customs seem far nobler than their own?
By whom your great forefathers’ ways once followed, are forsworn?

Qalb Mein Souz Nahin, Rooh Mein Ehsas Nahin
Kuch Bhi Paigham-e-Muhammad (S.A.W.) Ka Tumhain Paas Nahin

Your hearts are now of longing void, Your souls now know no zeal,
You heed no more that message great which Ahmad (PBUH) did reveal.

Jaa Ke Hote Hain Masajid Mein Saf-Aara, Tau Ghareeb
Zehmat-e-Roza Jo Karte Hain Gawara, Tau Ghareeb

If worship’s echoes ring in mosques, It is the poor who pray;
If any fasting’s hardship bear, It is the poor, today;

Naam Leta Hai Agar Koi Hamara, Tau Ghareeb
Pardah Rakhta Hai Agar Koi Tumhara, Tau Ghareeb

It is the humble and the poor who still my name esteem,
Theirs is the word, theirs is the deed, Yours the shame they redeem.

Umra Nasha-e-Doulat Mein Hain Ghafil Hum Se
Zinda Hai Millat-e-Baiza Ghurba Ke Dam Se

The rich are drunk with wine of wealth, their God they hardly know,
It is because the poor yet live That wells of Faith still flow.

Waaiz-e-Qoum Ki Woh Pukhta Khayali Na Rahi
Barq Taba’ee Na Rahi, Shaola Maqali Na Rahi

That judgment ripe is no more theirs who play your preachers’ role,
Nor kindling accents from their lips, reveal the flaming soul.

Reh Gyi Rasm-e-Azan, Rooh-e-Bilali Na Rahi
Falsafa Reh Gya, Talqeen-e-Ghazali Na Rahi

Azan yet sounds, but never now Like Bilal’s, soulfully;
Philosophy, conviction-less, Now mourns its Ghazzali,

Masjidain Marsiya Khawan Hain Ke Namazi Na Rahe
Yani Woh Sahib-e-Ausaf-e-Hijazi Na Rahe

Untrod by praying feet, the mosques lament their emptiness,
For gone are those exemplars great of Arab godliness

Shor Hai Ho Gaye Dunya Se Musalman Nabood
Hum Ye Kehte Hain Ke The Bhi Kahin Muslim Maujood!

’Tis said: “ The Muslims quit this world, Their days are on the wane
The Muslims died out long ago; Such a lament is vain.

Waza Mein Tum Ho Nisara, Tau Tamaddun Mein Hanood,
Yeh Musalman Hain! Jinhain Dekh Ke Sharmaen Yahood?

From Christians you have learnt your style, your culture from Hindus;
How can a race as Muslims pass who shame even the Jews?

Yun To Syed Bhi Ho, Mirza Bhi Ho, Afghan Bhi Ho
Tum Sabhi Kuch Ho, Batao To Musalman Bhi Ho!

You are known as Syed, and Mughal, you call yourselves Pathan;
But can you truly claim as well the name of Mussalman?

Dam-e-Taqreer Thi Muslim Ki Sadaqat Bebak
Adal Uss Ka Tha Qawi, Loos-e-Mara’at Se Pak

The Muslim was sincere of speech, of fear his voice was free;
Just, staunch, he scorned the slightest breath of partiality.

Shajar-e-Fitrat-e-Muslim Tha Haya Se Namnak
Tha Shujaat Mein Woh Ek Hasti-e-Fouq-Ul-Idraak

In nature, like a tree, kept fresh by modesty most rare,
Yet braver than the bravest he, intrepid past compare.

Khud Gudazi Nam-e-Kaifiat-e-Sehbayesh Bood
Khali Az Khawaish Shudan Soorat-e-Meenayesh Bood

Like wine, upon the drinker’s lips, his joy, in losing, lay;
As the cup pours its liquor out, he poured his ‘self’ away.

Har Musalman Rag-e-Batil Ke Liye Nashtar Tha
Uss Ke Aaeena-e-Hasti Mein Amal Jouhar Tha

What the knife is to cankerous growths, to all untruth was he,
His actions, in life’s mirror shone like light, vibratingly.

Jo Bharosa Tha Usse Quwwat-e-Bazoo Par Tha
Hai Tumhain Mout Ka Dar, Uss Ko Khuda Ka Dar Tha

If he was confident of aught, It was his right arm’s might,
He feared but God, while thoughts of death your craven souls affright.

Baap Ka Ilm Na Bete Ko Agar Azbar Ho
Phir Pisar Qabil-e-Miraas-e-Pidar Kyunkar Ho!

When sons, lacking their fathers’ worth, are neither skilled nor sage,
With what deserving can they claim their fathers’ heritage?

Har Koi Mast-e-Mai-e-Zauq-e-Tan Asani Hai,
Tum Musalman Ho? Ye Andaaz-e-Musalmani Hai?

he love of ease, like fumes of wine makes sots of you today,
How dare you pass as Mussalmans? That is not Islam’s way?

Haidari Faqr Hai Ne Doulat-e-Usmani Hai
Tum Ko Aslaaf Se Kya Nisbat-e-Rohani Hai?

Nor Usman’s treasure‐chest you own, Nor Ali’s empty bowl,
With spirits of such great forbears, What kinship has your soul?

Woh Zamane Mein Mu’azzaz The Musalman Ho Kar
Aur Tum Khawar Huwe Taarik-e-Quran Ho Kar

The honoured of their times, they lived, For theirs was true iman,
You live disgraced, as having left the paths of Al‐Quran.

Tum Ho Apas Mein Ghazabnak, Woh Apas Mein Raheem
Tum Khatakaar-o-Khatabeen, Woh Khata Posh-o-Kareem

You roll the eye of mutual wrath, Their eye was ever kind;
You err, for errors look, while they were generously blind.

Chahte Sub Hain Ke Hon Auj-e-Surayya Pe Muqeem,
Pehle Waisa Koi Paida Tau Kare Qalb-e-Salim!

Aspiring for the Pleiades, How simple it all seems!
But let there first be hearts like theirs, To justify such dreams.

Takht-e-Faghfoor Bhi Un Ka Tha, Sareer-e-Ke Bhi
Yunhi Baatain Hain Ke Tum Mein Woh Hameeyyat Hai Bhi?

They reigned upon the Chinese throne, They wore the Persian crown:
Where is that honour that they knew—Words are your whole renown.

Khudkushi Shewa Tumhara, Woh Ghayoor-o-Khuddar
Tum Akhuwat Se Gurezan, Woh Akhuwat Pe Nisar

They fought for honour, self‐respect, Yours the self‐slayer’s knife,
You shun the ties of brotherhood, They cherished more than life

Tum Ho Guftar Sarapa, Woh Sarapa Kirdar
Tum Taraste Ho Kali Ko, Woh Gulistan Bah Kinar

You can but weave the web of words, They did their deeds of might:
You pine after a bud: they basked In gardens flower‐bright.

Ab Talak Yaad Hai Qoumon Ko Hikayat Un Ki
Naqsh Hai Safah-e-Hasti Pe Sadaqat Un Ki

The world remembers still the tales which hymn their bravery,
And in their storied book of life shines their sincerity.

Misl-e-Anjum Ufaq-e-Qoum Pe Roshan Bhi Huwe
But-e-Hindi Ki Mohabbat Mein Barhman Bhi Huwe

Upon your nation’s sky you rose like stars of brilliant hue,
The lure of India’s idols made even Brahmans out of you;

Shauq-e-Parwaz Mein Mehjoor-e-Nasheman Bhi Huwe
Be-Amal The Hi Jawan, Deen-e-Se Badzan Bhi Huwe

Drawn by the wander‐lust, you went a‐roving ‘from your nests:
Slothful in good, your youth next learnt to doubt their faith’s behests;

In Ko Tehzeeb Ne Har Bande Se Azad Kiya
La Ke Kaabe Se Sanamkhane Mein Abad Kiya

‘Enlightenment’ ensnared you all, and all your ‘fetters’ fell,
The land of Kaʹba you forsook, In idol‐land to dwell!

Qais Zehmat Kash-e-Tanhai-e-Sehra Na Rahe
Shehr Ki Khaye Huwa, Bad Ye Pema Na Rahe!

If longing Qais roams no more, but seeks the town again,
Leaving the lonely desert wastes to share tile life 0f men,

Woh To Diwana Hai, Basti Mein Rahe Ya Na Rahe
Ye Zaroori Hai Hijab-e-Rukh-e-Laila Na Rahe!

Qais is mad: what if he dwells in town or wilderness?
Yet from him Layla must not veil her face in bashfulness!

Gila-e-Jor Na Ho, Shikwa-e-Baidad Na Ho
Ishq Azad Hai, Kyun Husn Bhi Azad Na Ho!

Complain ye not of heart unkind nor speak of tyranny!
When Love no bondage knows, then why should Beauty not be free?

Ehd-e-Nau Barq Hai, Aatish Zan-e-Har Khirman Hai
Ayman Is Se Koi Sehra No Koi Gulshan Hai

Each stack and barn it sets on fire, This lightning‐like New Age,
Nor bowling wild nor garden gay escapes its flaming rage;

Is Nayi Aag Ka Aqwam-e-Kuhan Indhan Hai
Millat-e-Khatam-e-Rusal (S.A.W.) Shaola Ba Perahan Hai

This new fire feeds on fuel old,—The nations of the past,
And they too burn to whom was sent God’s Messenger, the last.

Aaj Bhi Jo Baraheem (A.S.) Ka Imaan Paida
Aag Kar Sakti Hai Andaz-e-Gulistan Paida

But if the faith of Abraham there, once again, is born,
Where leaps this flame, flowers will bloom, and laugh its blaze to scorn.

Dekh Kar Rang-e-Chaman Ho Na Pareshan Mali
Koukab-e-Ghuncha Se Shakhain Hain Chamakne Wali

Yet, let the gardener not be sad to see the garden’s plight,
For soon its branches will be gay with buds, like stars of light;

Khas-o-Khashaak Se Hota Hai Gulistan Khali
Gul Bar Andaaz Hai Khoon-e-Shuhada Ki Laali

The withered leaves and weeds will pass, and all its sweepings old;
For there, again, will martyr‐blood in roses red unfold.

Rang Gardoon Ka Zara Dekh Tau Unnabi Hai
Yeh Nikalte Huwe Suraj Ki Ufaq Taabi Hai

But look! a hint of russet hue, Brightening the eastern skies,
The glow on yon horizon’s brow, Heralds a new sunrise.

Ummatain Gulshan-e-Hasti Mein Samar Cheeda Bhi Hain
Aur Mehroom-e-Samar Bhi Hain, Khazan Didah Bhi Hain

In Life’s old garden nations lived who all its fruits enjoyed,
While others longed in vain, while some the winter blasts destroyed;

Saikron Nakhl Hain, Kaheeda Bhi, Baleeda Bhi Hain
Saikron Batan-e-Chaman Mein Abhi Poshida Bhi Hain

Its trees are legion; some decay, While others flush with bloom,
And thousands still their birth await, Hid in the garden’s womb;

Nakhl-e-Islam Namoona Hai Bru-Mandi Ka
Phal Hai Ye Saikron Saalon Ki Chaman Bandi Ka

A symbol of luxuriance, The Tree of Islam reigns,
Its fruits achieved with centuries of garden‐tending pains.

Pak Hai Gard-e-Watan Se Sirr-e-Daman Tera
Tu Woh Yousaf Hai Ke Har Misr Hai Kinaan Tera

Thy robe is free from dust of home, Not thine such narrow ties,
That Yousuf thou, who Canaan sweet, In every Egypt lies;

Qafila Ho Na Sake Ga Kabhi Weeran Tera
Ghair Yak Bang-e-Dara Kuch Nahin Saman Tera

The qafila can ne’er disperse Thou holdest the starting bells
Nought else is needed, if thy will Thy onward march impels.

Nakhl-e-Shama Asti-o-Dar Shaola Dawad Resha-e-Tu
Aaqbat Soz Bawad Saya-e-Andesha-e-Tu

Thou candle‐tree! thy wick‐like root, Its top with flame illumes,
Thy thought is fire, its very breath all future care consumes.

Tu Na Mit Jaye Ga Iran Ke Mit Jane Se
Nasha-e-Mai Ko Ta’aluq Nahin Pemane Se

And thou shalt suffer no surcease should Iran’s star decline,
‘Tis not the vessel which decides the potency of wine;

Hai Ayan Yorish-e-Tataar Ke Afsane Se
Pasban Mil Gaye Kaabe Ko Sanam Khane Se

‘Tis proved to all the world, from tales of Tartar conquerors,
The Kaʹba brave defenders found in temple‐worshippers.

Kashti-e-Haq Ka Zamane Mein Sahara Tu Hai
Asr-e-Nau Raat Hai, Dhundla Sa Sitara Tu Hai

In thee relies the bark of God, Adrift beyond the bar,
The new‐born age is dark as night, And thou its dim pole‐star.

Hai Jo Hangama Bipa Yorish-e-Balghari Ka
Ghafilon Ke Liye Pegham Hai Baidari Ka

The Bulgars march! the fiend of war in fearful fury breathes;
The message comes: “Sleepers, awake! The Balkan cauldron seethes.”

Tu Samajhta Hai Ye Saman Hai Dil Aazari Ka
Imtihan Hai Tere Isaar Ka, Khud-Dari Ka

Thou deemest this a cause of grief, Thy heart is mortified;
But nay, thy pride, thy sacrifice, Thus, once again, are tried.

Kyun Harasan Hai Saheel-e-Faras-e-Aada Se
Noor-e-Haq Bujh Na Sake Ga Nafs-e-Aada Se

Beneath thy foes if chargers neigh? Why tremblest thou in fright?
For never, never, shall their breath extinguish Heaven’s light.

Chashme-e-Aqwam Se Makhfi Hai Haqiqat Teri
Hai Abhi Mehfil-e-Hasti Ko Zaroorat Teri

Not yet have other nations seen what thou art truly worth,
The realm of Being has need of thee for perfecting this earth.

Zinda Rakhti Hai Zamane Ko Hararat Teri
Koukab-e-Qismat-e-Imkan Hai Khilafat Teri

If aught yet keeps world alive, ‘Tis thine impetuous zeal,
And thou shalt rise its ruling star, And thou shalt shape its weal.

Waqt-e-Fursat Hai Kahan, Kaam Abhi Baqi Hai
Noor-e-Touheed Ka Itmam Abhi Baqi Hai

This is no time for idle rest, Much yet remains undone;
The lamp of tawhid needs thy touch to make it shame the sun!

Misl-e-Bu Qaid Hai Ghunche Mein, Preshan Ho Ja
Rakht Bar Dosh Hawaye Chamanistan Ho Ja

Thou art like fragrance in the bud, Diffuse thyself: be free.
Perfume the garden breeze, and fill the earth with scent of thee.

Hai Tunk Maya To Zarre Se Byaban Ho Ja
Naghma-e-Mouj Se Hangama-e-Toofan Ho Ja!

From dusty speck, do thou increase to trackless desert‐main.
From a faint breeze, a tempest grow, Become a hurricane!

Quwwat-e-Ishq Se Har Past Ko Bala Kar De
Dehr Mein Ism-e-Muhammad (S.A.W.) Se Ujala Kar De

Raise thou, through Love, all humble to greatness and to fame;
Enlighten thou the groping world with dear Muhammad’s Name.

Ho Na Ye Phool To Bulbul Ka Tarannum Bhi Na Ho
Chaman-e-Dehr Mein Kaliyon Ka Tabassum Bhi Na Ho

If this fair flower blossom not, The bulbul will not sing,
Nor rose‐buds make the garden smile welcoming in the spring;

Ye Na Saqi Ho To Phir Mai Bhi Na Ho, Khum Bhi Na Ho
Bazm-e-Touheed Bhi Dunya Mein Na Ho, Tum Bhi Na Ho

If he is not the saki, then nor jar nor wine will be,
Nor in this world will tawhid shine, Nor thy heart beat in thee;

Khema Aflak Ka Istada Issi Naam Se Hai
Nabz-e-Hasti Tapish Aamadah Issi Naam Se Hai

Yonder ethereal skyey tent, This great name still sustains,
And dancing to its music, flows the blood in Life’s own veins.

Dasht Mein, Daman-e-Kuhsar Mein, Maidan Mein Hai
Behr Mein, Mouj Ki Aghosh Mein, Toofan Mein Hai

’Tis in the forests and the hills, And on the tranquil plains,
On the seas, in the arms of waves, In roar of hurricanes;

Cheen Ke Shehr, Maraqash Ke Byaban Mein Hai
Aur Poshida Musalman Ke Iman Mein Hai

A music heard in China’s towns, Morocco’s desert‐song,
And hid within each Muslim’s heart, It makes his faith grow strong.

Chashm-e-Aqwam Ye Nazara Abad Tak Dekhe
Riffat-e-Shan-e-‘Rafaana La Ka Zikrak’ Dekhe

Let all the peoples of the world see till the end of time,
How I have made this glorious name beyond all thought sublime!

Mardam-e-Chashm-e-Zameen Yani Woh Kali Dunya
Woh Tumhare Shuhada Palne Wali Dunya

That pupil of the eye of Earth, Soil only dark men tread,
That region where have always been your martyrs born and bred,

Garmi-e-Mehr Ki Parwarda Hilali Dunya
Ishq Wale Jise Kehte Hain Bilali Dunya

That land upon the hot sun’s lap, That land of al‐hilal,
Which lovers fondly love to call The land of their Bilal,--

Tapish Andoz Hai Iss Naam Se Paare Ki Tarah
Ghouta Zan Noor Mein Hai Aankh Ke Tare Ki Tarah

Is all a‐quiver with this Name, Like trembling mercury,
Like pupils dark, in pools of light, It swims perpetually!

Aqal Hai Teri Sipar, Ishq Hai Shamsheer Teri
Mere Darvaish! Khilafat Hai Jahangeer Teri

Thy shield be wisdom, be thy sword the flaming Love Divine,
My fond dervish! dost thou not know that all the world is thine?

Ma Siwa Allah Ke Liye Aag Hai Takbeer Teri
Tu Musalman Ho To Taqdeer Hai Tadbeer Teri

All else but God is at thy feet, If sounds thy Takbeer great;
If thou a Muslim truly art, Thy effort is thy fate.

Ki Muhammed (S.A.W.) Se Wafa Tu Ne Tau Hum Tere Hain
Yeh Jahan Cheez Hai Kya, Loh-o-Qalam Tere Hain

To my Muhammad be but true, And thou hast conquered me;
The world is nought: thou shalt command My Pen of Destiny.

 

[jamahir]

@RescueRanger , thanks for the effort and also thanks for the +ve ratings.

surely your effort of copying the long tracts above should calm the feverish wrong march of our more pious friends who have posted here - zarvan, luffy 500 and falcon29.

 

[Mentee]

@RescueRanger , thanks for the effort and also thanks for the +ve ratings.

surely your effort of copying the long tracts above should calm the feverish wrong march of our more pious friends who have posted here - zarvan, luffy 500 and falcon29.

nobody takes them seriously--- not even the saudis

 

[jamahir]

nobody takes them seriously--- not even the saudis

true.

 

[RescueRanger]

@RescueRanger , thanks for the effort and also thanks for the +ve ratings.

surely your effort of copying the long tracts above should calm the feverish wrong march of our more pious friends who have posted here - zarvan, luffy 500 and falcon29.

As muslims we need to get out of this mindset that we have the authority to grant "certificate" of momin/kafir. That power is for the all mighty alone, we are nothing but dust and to the dust we shall return: